/ 


/ 


y 


i 

CL 
(0 

^ 

^ 

0) 
J5 

^■^ 

IE 

£Z             ^ 

Q. 

o 

^\or^-^' 

5 

c 

4" 

eSp^ 

m     g 

CD 

:3 

;                            i 

!z; 

E 

.-      ;i     1 

<>                M 

rt 

^     .^     ^ 

^               P5 

c/^ 

•§     ^     1 

^              P4 

t! 

^      05     >; 

'^ 

2 

O 

2^ 

^ 

■D 

% 

^ 

to 
0) 

1^ 

qI 

1 

?/ 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/reportoncongregaOOwood 


) 


REPOET 


CONGREGATIONALISM, 


INCLUDING    A 


MANUAL  OF  CHURCH  DISCIPLINE, 


TOGETHER    WITH    THE 


CAMBRIDGE  PLATFORM, 


ADOPTED     IN     1648, 


THE  CONFESSION   OF  FAITH, 


ADOPTED     IN     1680. 


BOSTON : 

BENJAMIN    PERKINS    &    CO 

1846. 


Entered  according  to  act  of  Congress,  in  the  year  1846, 

By  B.  Perkins  &  Co., 

In  the  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 


TO  THE 


Congregational    illinistn's    anlr    Cl)urcl)e0 
IN  MASSACHUSETTS. 


Reverend  and  Beloved, 

Our  having  been  chosen  as  part  of  a  Committee 
of  seven,  and  afterwards  as  a  Sub-committee,  wajs 
the  occasion  of  our  writing  what  we  here  call  a 
Report,  which  in  this  manner  we  now  address  to 
you.  We  have  been  aware,  that  we  could  not,  in 
any  of  the  ordinary  methods,  make  the  Report  to 
more  than  a  small  proportion  of  ministers,  and  to 
only  a  few  of  the  great  multitude  of  church  mem- 
bers. We  have  therefore  concluded,  with  the 
advice  of  many  of  our  brethren,  and  we  trust  with 
the  approbation  of  all,  to  make  use  of  the  printing 
press,  for  the  purpose  of  presenting  our  Report  to 
the  whole  body  of  Congregational  ministers  and 
churches  in  Massachusetts,  and  to  those  in  other 
States,  so  far  as  they  may  be  disposed  to  receive  it. 
But  in  all  this,  we  have  acted  with  the  full  under- 
standing, that  we  have  no  more  authority  or  right 
in  the  matter,  than  any  other  individuals.  The 
fact  of  our  being  a  Committee,  we  regard  as  only  the 


IV 

occasion  of  our  presenting  the  subject  to  the  con- 
sideration of  our  brethren.  Other  men  might  have 
undertaken  such  a  work,  and  have  accomphshed 
more  than  we  have.  But  who  would  have  been 
hkely  to  do  it,  without  some  such  movement  as 
has  influenced  us  ?  In  this  publication,  it  is  our 
wish  to  be  regarded  as  mdividual  'niinisiers.  All 
the  use  we  make  of  our  appointment  as  a  Com- 
mittee, is,  that  we  undertake  the  business  without 
embarrassment,  and  proceed  in  it  without  the  con- 
sciousness of  any  impropriety. 

With   fraternal   love   and   confidence,  we  submit 
the  result  of  our  humble  efforts  to  your  disposal. 

In  behalf  of  the  Sub-committee, 

LEONARD  WOODS,  Chairman. 


CONTENTS 


Report  on  Congregationalism. 

Preliminary  Remarks, 9 

General  Principles, 19 

Manual. 

Principles  of  Church  Government,         ....  25 

Nature  of  the  Church,  .......  25 

Church  Memhers, 26 

Form  of  the  Visible  Church, 26 

Church  Officers, 27 

Election  and  Removal  of  Ministers,        ....  29 

Ordination  of  Ministers, 29 

Power  of  the  Church, 30 

Maintenance  of  the  Ministry, 31 

Admission  of  Members, 32 

Dismission  of  Members,          ......  33 

Discipline,     .         .         .         .         .         .         .         .         .33 

Process  of  Discipline, 36 

Witnesses, 37 

Ecclesiastical  Councils, 37 

Conclusion, 42 

Cambridge  Platform. 

Extracts  from  the  Preface, 47 

Of  the  form  of  church  government:  and  that  it  is  one, 

immutable,  and  prescribed  in  the  word,      ...  49 
Of  the  nature  of  the  catholic  church  in  general,  and  in 

special  of  a  particular  visible  church,          ...  50 
Of  the  matter  of  the  visible  church,  both  in  respect  of 

quality  and  quantity, 52 

Of  the  form  of  a  visible  church,  and  of  church  covenant,  54 
Of  the  first  subject  of  church  power ;  or,  to  whom  church 

power  doth  first  belong, 56 

Of  the  officers  of  the  church,  and  especially  of  pastors 

and  teachers,      ........  57 

Of  ruling  elders  and  deacons, 58 

Of  the  election  of  church  officers,  .....  60 
Of  oidinalion,  and  imposition  of  hands,    .         .         .         .62 

Of  the  power  of  the  church  and  its  presbytery,      .         .  64 

01  the  maintenance  ol  church  officers,  ....  67 


VI 

Of  admission  of  members  into  the  church,       ...  68 
Of  church  members,  their  removal  from  one  church  to 

another,  and  of  recommendation  and  dismission,          .  72 

Of  excommunication,  and  other  censures,       ...  74 

Of  the  communion  of  churches  one  with  another,  .         .  77 

Of  synods, 81 

Of  the  civil  magistrate's  power  in  matters  ecclesiastical,  82 

Confession  of  Faith. 

Preface, 89 

Of  the  Holy  Scriptures, 93 

Of  God  and  of  the  Holy  Trinity, 96 

Of  God's  eternal  Decree, 97 

Of  Creation, 98 

Of  Providence, 99 

Of  the  Fall  of  Man,  of  Sin,  and  the  punishment  thereof,  100 

Of  God's  Covenant  with  Man, 101 

Of  Christ,  the  Mediator, 102 

Of  Free-Will, 104 

Of  Effectual  Calling, 104 

Of  Justification, 105 

Of  Adoplion, 107 

Of  Sanciification, 107 

Of  Saving  Faith, 108 

Of  Repentance  unto  Life  and  Salvation,         .         .         .109 

Of  Good  Works, 110 

Of  the  Perseverance  of  the  Saints,  .         .         .         .Ill 

Of  the  Assurance  of  Grace  and  Salvation,      .         .         .112 

Of  the  Law  of  God, 113 

Of  the  Gospel,  and  of  the  extent  of  the  Grace  thereof,   .  115 

Of  Christian  Liberty,  and  Liberty  of  Conscience,  .         .  116 
Of  Religious  Worship,  and  of  the  Sabbath  Day,     .         .117 

Of  Lawful  Oaths  and  Vows, 119 

Of  the  Civil  Magistrate, 120 

Of  Marriage, 121 

Of  the  Church, 122 

Of  the  Communion  of  Saints, 123 

Of  the  Sacraments, 123 

Of  Baplism, 124 

Of  the  Lord's  Supper, 125 

Of  the  State  of  Man  after  Death,  and  of  the  Resurrec- 
tion of  (he  Dead,         127 

Of  the  Last  Judgment, 127 


EEPOET 


CONGREGATIONALISM 


REPORT  ON  CONGREGATIONALISM. 


The  particular  object  of  the  Committee,  appointed  in 
Boston,  May  "29,  1844,  on  the  subject  of  Congregation- 
alism, was  "  to  take  into  consideration  what  measures  are 
necessary  for  the  re-affirmation  and  maintenance  of  the 
principles  and  spirit  of  Congregafioncdism."  *  The  sub- 
committee sent  a  copy  of  their  (jnfinished  Report  to  each 
of  the  district  associations,  for  the  purpose  of  obtaining 
their  brotherly  assistance  in  revising  and  finishing  the 
Report.  Such  assistance  has  been  afforded  in  the  returns 
which  have  been  made  to  the  committee  from  seventeen 
associations.  In  preparing  the  final  copy  of  their  Report, 
the  committee  have  availed  themselves  of  the  many 
valuable  suggestions  made  to  them  by  associations  and  by 
individual  ministers.  And  they  indulge  the  hope  that 
they  have  been  able  so  to  re-construct  and  improve  the 
Report,  that  it  will  meet  the  views  and  wishes  of  their 
brethren,  as  expressed  in  their  communications  to  the 
committee.  Indeed  there  appears  to  us  to  be  much  more 
ground  to  believe,  than  was  previously  supposed,  that 
Congregationalists  in  Massachusetts  may  come  to  a  cordial 
agreement  in  regard  to  all  the  important  points  of  eccle- 
siastical polity.  If  the  measures  which  have  been  pursued 
have  brought  to  view  some  differences  of  opinion,  they 
have  also  shown  how  those   differences  may  be   disposed 

*  The  Committee  consisted  of  the  Kev.  Drs.  Woods,  Humphrey,  Suell, 
Shopard,Cooley  and  Slorrs,  and  Rev.  Parsons  Cooke  At  the  first  meeting 
of  the  Conmiittee,  all  were  present,  except  Drs.  Shepard  and  Cooley.  Rev. 
Drs.  Woods  and  Slorrs  and  Rev.  Parsons  Cooke  were  chosen  as  the  Sub- 
commiitee. 


10 

of,  and  how  far  Congregationalists  are  already  of  the  same 
mind  and  judgment.  And  if  a  spirit  of  candor  and  a  love 
of  union  shall  prevail  among  them  in  a  suitable  degree, 
there  is  no  reason  to  doubt,  that  they  will  come  at  length 
to  a  substantial  agreement  on  all  questions  of  real  mo- 
ment. 

In  considering  "  what  measures  are  necessary  for  the 
re-affirmation  and  maintenance  of  the  principles  and  spirit 
of  Congregationalism,"  we  cannot  overlook  the  impor- 
tance of  clearly  apprehending  what  those  principles  are, 
which  are  to  be  re-affirmed  and  maintained.  And  with 
the  means  of  information  which  we  possess,  this  cannot 
be  a  difficult  task.  The  only  Platform  of  church  govern- 
ment which  has  ever  been  adopted  by  the  ministers  and 
churches  of  this  Commonwealth,  is  the  well  known  Cam- 
bridge Platform.  This  must  be  regarded  as  the  basis  and 
standard  of  Congregationalism.  For  although  this  Plat- 
form has  been  much  neglected  ;  and  although  certain 
usages,  not  authorized  by  the  Platform,  have  worked 
themselves  into  our  ecclesiastical  affairs ;  it  is  still  true 
that  Congregationalists  generally  adhere  to  the  essential 
principles  of  the  Platform.  And  no  scheme  of  church 
polity,  which  is  essentially  at  variance  with  those  princi- 
ples, can  meet  the  approbation  of  enlightened  and  judi- 
cious Congregationalists.  In  our  statement  of  ecclesias- 
tical principles  and  rules,  we  have  kept  our  eye  upon  that 
ancient  and  excellent  Platform,  and  have  aimed  to  con- 
form to  its  essential  principles. 

But  although  the  principles  of  Congregationalism,  as 
held  by  our  Puritan  Fathers,  are  plainly  set  forth  in  the 
Platform,  which  was  adopted  in  1648,  they  are  not  at 
present  sufficiently  understood  and  maintained  by  our 
churches  generally.  Is  it  not  then  high  time  to  awake  to 
a  serious  consideration  of  the  subject,  and  to  inquire  what 
can  be  done  to  remove  the  evils  which  have  com.e  upon 
us  in  consequence  of  our  declining,  in  various  respects, 
from  the  ways  of  our  Puritan  Fathers. 

We  have  turned  our  thoughts  particularly  to  the  follow- 
ing things,  as  being  important  and  necessary  in  order  that 
the  essential  principles  of  Congregationalism  may  be  re- 
affirmed and  maintained  by  our  churches. 

1.  First  it  is  important  and  necessary  that  the  funda- 


11 

mental  principles  of  Congregationalism,  and  the  rules  of 
church  government  resulting  from  them,  should  be  ivdl 
defined  and  firmly  established.  The  Congregational  sys- 
tem is  contained  in  the  Platform.  But  the  Platform  is  an 
ancient  document ;  and  though  it  was  the  product  of  men 
of  powerful  intellects,  after  much  thouglu  and  experience, 
and  though  the  Puritan  Fathers  deemed  it  well  suited  to 
the  wants  of  the  churches  in  their  day;  it  evidently  needs 
revising,  in  order  to  fit  it  for  general  use  at  the  present 
time.  It  is  agreed  on  all  hands,  that  it  contains  some 
principles  which  cannot  now  be  adopted.  It  is  clear  too 
that  it  has  some  obscurities  which  ought  to  be  removed, 
and  some  deficiencies  which  ought  to  be  supplied.  A 
revised  edition  of  the  Platform,  freed  from  all  ambiguities, 
and  fully  adapted  to  present  use,  or  a  manual  of  discipline 
derived  from  it,  would  be  of  great  use  to  ministers, 
especially  to  young  ministers,  as  a  guide  and  help  to  them 
in  the  discharge  of  their  various  duties.  It  is  important 
also  for  every  Congregational  church.  For  how  can  any 
church,  or  its  individual  members,  avoid  mistakes  and 
irregularities  in  matters  of  discipline,  unless  they  have  a 
system  of  principles  and  rules,  which  has  been  derived 
from  Scripture  and  experience,  and  which  they  can 
regard  as  a  safe  directory  in  ecclesiastical  proceedings  ? 
And  how  can  the  churches  act  harmoniously  together, 
and  enjoy  the  benefits  of  Christian  fellowship,  unless  they 
have  a  Platform  which  clearly  points  out  the  duties  they 
owe  to  each  other,  and  the  manner  in  which  those  duties 
are  to  be  performed. 

Our  Puritan  Fathers,  whom  we  delight  to  honor,  felt  the 
necessity  of  such  principles  and  rules,  and  in  the  year 
1648,  embodied  them  in  a  Platform.  And  from  time  to 
time  they  re-affirmed  that  Platform,  as  their  Directory. 
Now  such  a  Directory  is  as  necessary  for  us,  as  it  was  for 
them.  Indeed  the  necessity  of  it  is  the  more  urgent,  in 
proportion  to  the  increased  number  and  extent  of  our 
churches  and  the  prevalence  of  other  systems.  We  do 
indeed  hold  that  Christ  is  our  Lawgiver,  and  that  no  man 
and  no  number  of  men  can  properly  undertake  to  legislate 
for  the  churches.  But  it  is  important  for  us  to  have  a 
clear  understanding  of  the  laws  which  Christ  has  given 
us.     And  if,  in  any  thing,  he  has  left  it  to  us  to  proceed 


12 

according  to  our  own  judgment ;  it  is  certainly  important 
that  we  should  take  pains  to  use  our  judgment  right. 

2.  In  order  that  ministers  and  churches  may  re-affirm 
and  maintain  to  any  good  purpose  the  principles  and 
spirit  of  Congregationalism,  it  is  important,  that  they 
should  come  to  a  jubstatitial  agreement,  and  should  in  all 
material  points,  adopt  the  same  syste7n  of  ecclesiastical 
principles  and  rules.  Without  this,  how  can  they  main- 
tain a  proper  fellowship  with  one  another  ?  If  some 
churches  proceed  in  one  way,  and  some  in  another,  they 
will  not  only  lose  the  benefit  of  co-operation,  but  will  be 
likely  to  clash  with  each  other  ;  and  instead  of  affording 
mutual  aid  and  support,  as  they  ought,  they  will  often 
occasion  embarrassment  and  trouble  to  each  other. 

"  Such  looseness,  neglect  and  disagreement,"  as  now 
exist  among  us,  '*  are  neither  seemly  nor  profitable  ;  nor 
would  they  in  other  communities  be  tolerated.  Every 
human  society,  that  is  permanent  in  its  nature  and  great 
design,  should,  as  far  as  practicable,  be  governed  by  defi- 
nite, settled,  and  well  known  rules.  And  where  com- 
munities, like  our  churches,  are  associated,  and  members 
of  them  are  frequently  transferred  from  one  to  another, 
inconvenience,  dissatisfaction  and  offence  are  likely  to 
result  from  the  application  of  principles  and  rules,  about 
which  there  is  ignorance,  or  in  respect  to  which  there 
are  different  views  and  habits  of  feeling.  Where  whole- 
some laws  are  definite  and  known,  they  are  more  apt  to 
be  approved,  and  are  more  readily  obeyed  ;  and  when 
broken,  the  offender  is  more  easily  made  sensible  of  his 
fault,  and  is  therefore  more  likely  to  forsake  it."  * 

There  is,  at  present,  among  Congregationalists,  a  want 
of  entire  harmony  in  sentiment  and  action  respecting  the 
principles  of  ecclesiastical  polity.  And  it  is  well  said  in 
the  valuable  communication  just  quoted,  that  "  a  restora- 
tion of  such  harmony  cannot  reasonably  be  expected, 
except  by  a  convention  of  pastors  and  other  delegates 
from  the  churches.  Such  a  convention  or  synod,  wisely 
called,  and  not  over-tasking  itself  with  reforms,  might 
reasonably  be  expected  to  agree  on  principles  and  rules 


*  A  quotation  from  the  communication  of  Worcester  Central  Association 
to  the  Committee. 


13 

of  discipline,  that  would  receive  a  cordial  welcome  in  the 
bosom  of  the  churches  generally ;  and  if  such  a  work 
should  be  done,  it  would  add  not  a  little  to  their  credit, 
order,  strength,  comfort  and  usefulness."* 

We  have  referred  to  the  want  of  the  necessary  har- 
mony among  Congregationalisis.  They  do  indeed  pro- 
fess, in  some  sort,  to  receive  the  Cambridge  Platform  as 
their  standard.  But  the  Platform  is,  in  several  respects, 
understood  differently  by  different  ministers  and  churches; 
and  none  of  them  conform  to  all  its  provisions.  Various 
writers,  particularly  Upham,  Mitchell,  Punchard  and 
some  others,  have  published  books  of  great  value,  setting 
forth  what  they  understood  to  be  the  principles  of  Con- 
gregationalism. In  most  cases,  these  writers  agree,  in 
some  they  differ.  But  Congregation alists  have  not  adopt- 
ed the  views  of  either.  Is  it  not  then  important  that  we 
should  make  it  our  object  to  come  to  an  agreement  as  to 
the  principles  and  rules  of  church  government  ?  If  there 
are  passages  in  the  Platform,  which  all  regard  as  inadmis- 
sible at  the  present  day,  let  us  say  what  those  passages 
are,  and  let  the  Platform  be  so  revised  and  modified  that 
we  can  unitedly  adopt  it  as  our  directory,  and  can  govern 
our  ecclesiastical  proceedings  in  accordance  with  it.  It 
would  be  found  that  a  judicious  revision  of  the  Platform 
and  a  convenient  arrangement  of  the  rules  of  our  eccle- 
siastical polity  would  as  truly  promote  the  order  and 
welfare  of  our  churches,  as  the  late  revision  and  arrange- 
ment of  our  civil  laws  has  promoted  the  order  and 
prosperity  of  civil  society.  There  is  no  more  reason  to 
think  that  Congregational  churches  can  have  order  and 
prosperity  without  a  system  of  definite  and  written  rules 
in  which  they  agree,  than  that  the  different  parts  of  the 
Commonwealth  can  have  order  and  prosperity  without  a 
code  of  well  defined  civil  laws,  written  and  published  for 
common  use.  Is  it  not  then  the  manifest  duty  of  Con- 
gregational ministers  and  churches  to   determine,   delib- 


*  Such  a  convention  as  ihat  above  named,  has  been  spoken  of  witli  favor 
by  many  Congre^^ationahsts,  boili  ministers  and  laymen.  And  it  has  been 
oAen  suggested  that,  with  proper  attention,  the  way  niight  be  pre{):ued  for 
such  a  convention  to  meet  in  1848,  the  second  ceiitemiial  from  the  time 
when  the  Camhridse  Platfnnn  Wcis  adopted.  The  idea  of  a  convention  or 
synod  of  Congregational  ministers  and  churches  at  that  time,  has  struck  the 
minds  of  all,  so  far  as  we  know,  with  peculiai-  satisfacliou. 

2*   ' 


14 

erately  and  unitedly,  what  the  principles  of  Congreg-ation- 
alism  are,  and  then  publicly  to  re-affirm  them,  and  in  all 
their  ecclesiastical  proceedings  to  carry  them  into  prac- 
tice ?  But  if  it  is  judged  best,  as  it  may  be,  that  the 
Platform  should  remain  as  it  is  ;  then  it  is  thought  that  a 
digest  of  rules,  drawn  from  the  Platform  and  from 
approved  usages,  presented  in  the  form  of  a  Manual  of 
Discipline,  would  be  of  essential  benefit  to  the  churches. 
The  want  of  agreement  in  church  polity  has  been  very 
disadvantageous  to  the  cause  of  Congregationalism,  and, 
if  suffered  to  remain,  will  doubtless  be  more  and  more 
disadvantageous. 

Particular  churches  have  been  sensible  of  the  evil  just 
mentioned,  and  have  framed  a  set  of  rules  for  themselves. 
But  the  rules,  adopted  by  a  single  church,  however  just 
and  proper  they  may  be,  cannot  have  the  salutary  influ- 
ence which  they  would  have,  if  they  should  be  adopted 
by  other  churches  generally,  and  if  the  benefits  of 
co-operation  and  mutual  support  should  be  realized, 
according  to  the  provisions  of  our  Platform,  ch.  15. 

The  want  of  uniform  and  definite  rules  is  manifest  in 
regard  to  the  treatment  of  church  members  who  are 
chargeable  with  offences.  Suppose  an  offender  is  excom- 
municated. In  present  circumstances  he  has  it  in  his 
power  to  give  great  trouble  to  the  church,  and  frequently 
to  evade  the  force  of  its  most  solemn  acts.  The  church 
claims,  and  that  justly,  the  right  to  discipline  its  own 
members.  At  the  same  time,  any  one  who  is  under  cen- 
sure has,  by  common  consent,  the  right  of  appeal  to  an 
ecclesiastical  council.  Now  this  right  of  appeal,  and  the 
inherent  right  of  the  church,  may  be  so  defined  and 
adjusted,  as  not  to  clash  with  one  another.  But  at  pre- 
sent we  have  no  effectual  provision  to  sustain  a  church  in 
the  exercise  of  its  right,  and  to  bring  the  discipline  of  an 
offender  to  a  final  and  peaceful  issue.  The  church  may, 
at  the  request  of  one  under  censure,  consent  to  a  mutual 
council,  and  that  mutual  council  may  approve  the  doings 
of  the  church.  But  in  present  circumstances  has  not  the 
excommunicant  a  right  to  say,  that  the  result  of  the 
council  is  mere  advice,  and  that  he  will  not  accept  it  1 
And  what  rule  or  usage  is  there  to  prevent  his  demanding 
a  second  mutual  council,  and  a  third  1     And  in  case  of  a 


15 

refusal  on  the  part  of  the  church,  what  can  hinder  him 
from  calling  an  ex  parte  council  ?  And  it  is  well  known 
that  even  after  a  church  has  consented  to  one,  or  more 
than  one  mutual  council,  an  ex  parte  conncil  may  come 
in,  and,  instead  of  sustaining  the  church  in  the  exercise 
of  its  rights,  may  nullify  its  most  righteous  acts  ;  and  by 
receiving  an  offender  who  is  under  the  highest  ecclesias- 
tical censure,  to  their  fellowship,  may  give  countenance 
to  the  commission  of  offences  in  other  members,  and 
trample  under  foot  the  honor  and  authority  of  the  church. 
How  important  and  how  easy  it  is  for  the  churches  to 
agree  upon  a  rule,  which  shall  shut  the  door  against  these 
disorders,  and  shall  effectually  sustain  every  church  in  the 
exercise  of  its  rights,  and  at  the  same  time  provide  a 
remedy  for  the  injustice  of  any  of  its  acts  towards  its 
members.  Congregational  churches  pretend  not  to  be 
infallible  ;  and  they  are  willing  to  grant  to  any  member 
who  complains  of  injustice,  the  right  of  appeal  to  an 
ecclesiastical  council.  All  that  seems  necessary  is,  that 
they  should  determine,  by  a  united  act,  how  the  appeal 
shall  be  made,  and  how  the  case  of  discipline  shall  be 
terminated.  Let  it  be  settled  by  common  agreement, 
whether  an  excommunicated  member,  if  he  requests  it, 
shall  be  entitled  to  appeal  to  a  mutual  council  ;  and  then 
what  shall  be  the  influence  of  that  council's  result.  If 
the  council  sustains  the  act  of  the  church,  shall  the 
excommunicant  be  entitled  to  a  second  and  third  appeal, 
or  shall  the  act  of  the  church,  thus  supported  by  a  mutual 
council,  be  regarded  as  final  1  On  the  contrary,  if  the 
council  disapproves  the  act  of  the  church,  and  judges 
that  the  member  who  makes  complaint,  has  been  injured, 
and  ought  to  be  restored  ;  shall  such  a  decision  of  the 
council  be  final  1  Or  shall  it  still  lie  with  the  church  to 
determine  by  its  own  act,  how  the  case  shall  be  treated  ? 
And  shall  this  act  of  the  church  be  final,  leaving  no  room 
for  the  exconmiunicated  person  to  make  any  further 
appeal  ?  Or,  in  such  circumstances,  shall  he  have  the 
right  of  a  second  appeal,  and  a  third  ?  And  if  the 
church  say  they  have  done  enough,  and  will  not  consent 
to  any  farther  appeal,  shall  the  excommunicant  have  a 
right  to  an  ex  parte  council,  and  shall  it  be  deemed  reg- 
ular and  proper  for  ministers  and  churches  to  form  such 


16 

a  council  ?  The  great  thing  wanted  is,  that  the  churches 
should  come  to  a  definite  agreement  on  this  point,  so  that 
they  may  support  each  other  in  the  exercise  of  their 
inherent  right  to  discipline  their  own  members,  and  may 
scrupulously  avoid  whatever  would  in  any  way  interfere 
with  that  right.  If  this  matter  is  left  unsettled,  what 
prospect  is  there  of  efficient  discipline  and  mutual  har- 
mony and  love  among  the  churches  ?  And  how  can  the 
fundamental  principle  of  Congregationalism  be  maintain- 
ed, if  the  power  of  discipline  is  wrested  from  the  church, 
and  wielded  by  others  who  choose  to  act  in  concert  with 
an  offender  ?  And  who  can  think  it  right  that  any 
church,  in  its  endeavors  to  discharge  its  most  difficult  and 
painful  duties,  should  be  hindered  or  discouraged  by 
those  sister  churches,  who  ought  always  to  afford  the  most 
friendly  countenance  and  aid  ? 

Again.  The  want  of  uniform  and  definite  rules  is 
manifest  in  regard  to  the  discipline  of  ministers  charge- 
able ivith  immoralitff  or  heresy. 

A  Christian  minister,  whose  character  and  conduct  are 
so  inseparably  connected  with  the  interests  of  Christ's 
kingdom,  should  certainly  be  subject  to  the  inspection  of 
his  brethren,  and,  in  some  proper  way,  should  be  admon- 
ished by  them,  and  deposed  from  the  ministry  when  the 
case  requires  it  ;  and,  when  unjustly  accused,  should  be 
able  to  avail  himself  of  their  protection  and  support.  It 
would  be  a  great  evil  for  private  members  of  the  church 
to  be  free  from  responsibility  to  their  brethren.  But  if 
ministers  of  the  gospel  should  be  thus  free  from  responsi- 
bility, the  evil  would  be  still  greater.  According  to  the 
general  practice  at  the  present  time,  a  church  may  com- 
plain of  their  pastor  for  any  oflence,  and  bring  him  for 
trial  before  a  mutual  council.  But  they  may  neglect  their 
duty  in  this  respect.  And  in  that  case,  how  shall  the 
offender  be  called  to  account  ?  Suppose  him  guilty  of 
gross  immorality  or  heresy.  And  suppose  that  notwith- 
standing this,  he  is  still  sustained  by  his  church.  His 
brethren  in  the  ministry,  and  in  the  neighboring  churches, 
may  be  grieved  at  his  conduct.  But  what  ecclesiastical 
rule  or  usage  is  there,  which  would  authorize  them  to 
bring  him  before  a  council  for  trial,  or  in  any  way  to  deal 
with  him  for  his  offence  ?     Take  another  case, — that  of  a 


17 

regularly  ordained  minister,  not  connected  as  a  pastor 
with  any  church,  though  still  active  in  the  work  of  the 
ministry  ;  and  suppose  him  guilty  of  flagrant  immorality. 
Is  it  not  a  manifest  defect  in  the  present  condition  of 
Congregationalists,  that  there  is  no  way  agreed  upon 
among  them,  in  which  such  a  minister  can  be  subjected 
to  ecclesiastical  discipline  ?  It  is  indeed  true,  that  indi- 
viduals may  withdraw  fellowship  from  him.  But  ought 
they  to  do  this  without  giving  him  a  hearing  ?  Does  not 
truth  and  justice  require,  that  he  should  have  a  fair  trial  ? 
And  is  it  not  important  to  the  interests  of  the  churches, 
that  they  should  agree  upon  some  definite  method  in 
which  such  a  trial  may  be  instituted  1 

There  is  also  a  manifest  defect  in  our  present  eccle- 
siastical state  in  regard  to  the  fellotvship  of  the  churches^ 
and  the  manner  in  which  they  are  to  treat  one  another 
when  offences  occur. 

Congregational  churches  have  always  professed  to  hold 
fellowship  with  each  other.  And  the  Platform  (ch.  15.) 
points  out  several  ways  in  which  that  fellowship  is  to  be 
maintained.  And  in  various  respects  it  has  actually  been 
maintained;  and  the  benefits  of  such  fellowship  have  been 
experienced.  But  do  we  carry  out  fully  into  practice  the 
provisions  of  the  Platform  and  the  principles  of  the  New 
Testament  in  regard  to  the  fellowship  and  the  mutual 
responsibility  of  the  churches  ?  The  Platform  provides, 
that  if  any  public  offence  is  found  in  a  church,  other 
churches  are  to  deal  with  it  in  the  way  of  admonition, 
and  finally,  if  the  case  so  requires,  in  the  way  of  with- 
drawing fellowship.  Is  it  not  important  that  the  churches 
should  determine  whether  they  will  hold  to  this  provision 
of  the  Platform  ? — and  if  they  do,  that  they  should  agree 
upon  the  method  in  which  they  will  maintain  this  inspec- 
tion over  one  another  1 

It  is  also  desirable  and  important  that  the  Congre- 
gational churches  should  be  agreed  in  the  adoption  of  a 
Confession  of  Faith.  This  was  a  main  point  with 
those  who  framed  the  Platform.  In  1648,  they  unani- 
mously adopted  the  following  vote,  namely ;  *'  The  Synod, 
having  perused  and  considered  with  much  gladness  of 
heart  and  thankfulness  to  God,  the  Confession  of  Faith 
published  of  late  by  the  Reverend  Assembly  in  England, 


18 

do  judge  it  to  be  very  holy,  orthodox  and  judicious  in  all 
matters  of  faith,  and  do  therefore  freely  and  fully  consent 
thereto,  for  the  substance  thereof"  And  they  afterwards 
expressed  their  approval  of  the  same  confession  of  faith 
at  different  times  and  in  various  ways.  If  the  ministers 
and  churches  of  Massachusetts  are  united,  as  we  trust 
they  are,  in  receiving  the  great  principles  of  religion 
which  are  contained  in  the  word  of  God,  and  which  are 
distinctly  stated  in  the  above  named  confession  of  faith  ; 
why  should  they  not,  for  the  honor  of  their  religion,  pub- 
licly express  their  union  1 

Again.  It  is  important  that  Congregationalists  should 
be  agreed  in  regard  to  the  character  of  those  ministers  and 
churches  that  shall  be  chosen  to  constitute  mutual  councils. 

It  is  important  also  that  they  should  settle  the  question, 
whether  a  minister  or  a  church,  censured  by  a  council, 
shall  have  the  right  of  appeal  to  another  council ;  and  if 
such  a  right  is  allowed,  in  what  manner  the  second  coun- 
cil shall  be  constituted  and  the  appeal  be  made  ;  and  also 
whether  any  appeal  from  the  decision  of  the  second  coun- 
cil shall  be  deemed  proper. 

The  ex  parte  council  that  is  deemed  exceptionable  in 
principle  and  of  bad  tendency  in  practice,  is  one  that  is 
called  by  a  person  who  has  been  regularly  tried  for  an 
offence  by  the  church  to  which  he  belongs,  and  cut  off 
from  their  fellowship.  Now  all  occasion  for  such  a  coun- 
cil may  be  effectually  prevented  by  a  definite  provision, 
agreed  upon  and  adhered  to  by  the  churches,  that  an  ex- 
communicated person  shall  have  the  right  of  appeal  to  a 
mutual  council,  and  that  the  case  shall  be  terminated  by 
the  result  of  that  council,  or  else  by  the  act  of  the  church 
after  receiving  that  result. 


19 


After  the  foregoing  remarks,  we  proceed  to  state  what 
in  our  opinion  are  the  chief  principles  of  church  polity 
which  are  contained  or  implied  in  the  Cambridge  Plat- 
form, and  in  other  well  known  writings  of  our  Puritan 
Fathers.  And  we  would  here  say,  what  we  wish  may  be 
fully  understood,  that  whatever  statement  we  make,  we 
do  it  merely  that  it  may  be  considered  and  acted  upon  by 
those  to  whom  it  belongs,  that  is,  the  ministers  and 
churches  of  Massachusetts.  They  are  to  determine  what 
are  the  esseiTtial  principles  of  Congregationalism  which 
they  will  affirm  and  maintain.  And  if  the  part  which  we, 
as  a  committee,  have  been  called  to  perform,  may  be  the 
means  of  turning  their  attention  more  particularly  to  what 
the  Scriptures  reveal  and  what  our  fathers  taught  relative 
to  church  government,  and  of  inducing  them  to  act 
unitedly  and  efficiently  on  the  subject ;  the  great  object 
of  our  efforts  will  be  accomplished. 

GENERAL  PRINCIPLES   OF  CONGREGATIONALISM. 

1.  The  Lord  Jesus  Christ  is  the  Supreme  Lawgiver 
and  Ruler  of  the  church.  And  no  one  has  any  rightful 
power  or  authority  in  the  church,  except  what  the  Lord 
Jesus  has  given  him  in  his  word.  Neither  the  church  at 
large,  nor  any  branch  of  it,  can  properly  be  held  under 
obligation  to  submit  or  yield  obedience  to  any  ruler,  civil 
or  ecclesiastical,  except  in  conformity  with  the  instructions 
of  the  New  Testament. 

2.  All  Scripture  is  given  by  inspiration  of  God,  and  is 
our  only  infallible  rule  in  regard  to  the  general  constitu- 
tion and  government  of  the  church,  as  well  as  in  regard 
to  all  other  subjects.  By  this  rule  we  are  to  examine  the 
opinions  and  practices  of  uninspired  men,  ancient  and 
modern.  So  far  as  any  writings  of  human  origin  coincide 
with  Scripture,  or  help  us  to  understand  its  instructions, 
they  are  to  be  gratefully  received.  But  whoever  and 
whatever  differs  from  the  Bible,  is  to  be  rejected.  In  this 
respect,  we  differ  from  all  those,  who  regard  the  writings 


20 

of  the  early  Christian  Fathers,  the  decisions  of  Councils  or 
the  judgment  of  any  uninspired  men,  as  constituting,  in 
whole  or  in  part,  the  rule  of  our  faith,  or  as  possessing 
any  ultimate  authority  over  our  conscience,  either  as  to 
the  doctrines  of  religion,  the  worship  of  God,  or  the 
government  of  his  church. 

3.  Cambridge  Platform,  together  with  other  writings 
and  public  acts  of  our  Puritan  Fathers  explanatory  of  the 
Platform,  is  to  be  recognized  as  exhibiting  the  essential 
principles  of  Congregationalists  in  regard  to  ecclesiastical 
polity. 

4.  There  is,  according  to  the  Scriptures,  only  one  order 
in  the  gospel  ministry.  Ministers  may  indeed  differ  from 
each  other  as  to  knowledge,  piety,  and  usefulness  :  and 
some  of  them  may  be  intrusted  with  business  of  preemi- 
nent importance.  But  they  are  all  equal  in  office.  No 
one  is  invested  with  authority  over  others ;  and  no  one  is 
subjected  to  the  control  of  others. 

5.  While  the  leading  principles  of  Church  Government 
are  clearly  made  known  in  the  word  of  God,  and  are  to  be 
received  as  the  unalterable  constitution  of  the  church; 
the  business  of  applying  these  general  principles  to  dif- 
ferent cases,  and  framing  by-laws  for  the  regulation  of 
public  worship  and  church  discipline,  belongs  to  the 
churches,  and  is  to  be  executed  according  to  their  sober 
judgment  and  discretion,  provided  that  they  take  care  not 
to  violate  or  neglect  anything  settled  by  the  word  of  God. 
(See  Platform,  ch.  1.) 

6.  A  congregation  or  society  of  Christians,  bound  to- 
gether by  solemn  covenant,  maintaining  the  great  truths 
of  Christianity,  and  attending  together  to  the  public  wor- 
ship of  God  and  the  administration  of  gospel  ordinances 
by  its  regularly  authorized  officers,  is  a  true  and  complete 
church  of  Christ,  and  has  power  within  itself  to  conduct 
its  own  concerns  ;  and  is  under  no  subjection  or  responsi- 
bility to  any  other  church,  except  that  which  is  mutual, 
and  which  is  enjoined  by  the  word  of  God  ; — (1  Peter,  v. 
5.)   "  Yea,  all  of  you  be  subject  one  to  anofhery 

7.  It  belongs,  of  right,  to  the  individual  members  of 
every  church  to  choose  their  own  Pastor,  to  discipline 
offenders,  and  to  transact  all  other  business  appertaining 
to  them  as  a  particular  church.     When  regularly  assem- 


21 

bled,  they  are  to  deliberate  and  act,  and  by  a  majority  of 
votes  to  decide  every  question  which  properly  comes  be- 
fore them. 

8.  Congregational  churches,  though  they  are  "  distinct, 
and  therefore  may  not  be  confounded  one  with  another, 
and  equal,  and  therefore  have  no  dominion  one  over 
another,"*  yet  are  not  separate  bodies,  but  sustain  a 
mutual  relation,  as  servants  of  the  same  Lord,  and 
branches  of  the  same  spiritual  kingdom,  and  are  bound  to 
maintain  Christian  fellowship  with  each  other,  to  watch 
over  each  other  in  love  and  faithfulness,  and  to  do  all  in 
their  power  to  protect  each  other's  rights,  to  encourage 
each  other  in  the  discharge  of  duty,  and  in  all  proper 
ways  to  promote  each  other's  peace  and  prosperity. 

9.  In  order  that  the  fellowship  existing  among  the 
churches  may  effectually  accomplish  its  objects,  it  is  im- 
portant that  the  churches  should  agree  upon  a  definite 
plan  of  intercourse,  and  should  determine  in  what  manner 
they  are  to  watch  over  each  other,  in  what  respects  they 
are  responsible  to  each  other,  and  in  what  ways  they  are 
to  protect  each  other's  rights,  and  promote  each  other's 
welfare ; — and  also  what  shall  be  the  conditions  of  their 
fellowship,  and  when,  and  how  it  shall  be  ended. 

10.  As  the  community  of  churches  is  interested  in  the 
character  and  influence  of  gospel  ministers  ;  every  Con- 
gregational minister,  whether  he  is  a  pastor  or  not,  is  to 
be  considered  as  having  a  real  and  responsible  connection 
with  Congregational  churches  and  pastors.  Accordingly, 
either  the  members  or  the  pastors  of  Congregational 
churches,  after  properly  dealing  with  him  in  private,  may, 
in  a  regular  manner,  prefer  charges  against  him  before  an 
ecclesiastical  council,  convened  according  to  rule,  for  his 
trial. 

11.  Any  member  of  a  church,  who. feels  himself  ag- 
grieved by  any  act  of  the  church,  shall  have  the  right  to 
appeal  to  a  mutual  council. 

12.  Synods,  duly  assembled,  and  rightly  proceeding 
according  to  the  Scriptures,  are  an  ordinance  of  God. 
And  it  belongeth  unto  synods  and  councils  to  determine 
controversies  of  faith   and  cases  of  conscience  ;   to  clear 


*  See  Plalform  cli.  lo,  and  Upham's  Uatio  Disciplinse,  pp.  37,  43,  174-6, 
and  iiU6. 

3 


22 

from  the  Scriptures  directions  for  the  worship  of  God  and 
the  government  of  the  church  ;  to  bear  testimony  against 
mal-administration  and  corruption  in  any  particular 
church,  and  to  take  proper  measures  for  the  reformation 
thereof*     (See  Platform,  ch.  15,  Sec.  1  and  4.) 


*  Synods,  or  larger  councils,  here  spoken  of  nearly  in  the  words  of  the 
Platform,  are  ecclesiastical  bodies  constituted  of  I'astors  and  Delegates  of 
churches  in  a  State,  or  some  large  extent  of  country,  and  assembled  for  the 
purpose  of  consulting  the  more  general  interests  of  the  churches. 


23 


In  present  circumstances,  Congregationalism  must  be 
expected  to  undergo  a  rigorous  examination.  We  are 
surrounded  by  various  denominations,  whose  zeal  to  ad- 
vance themselves  will  prompt  them  to  search  out  whatever 
is  faulty  or  imperfect  in  our  system.  But  the  essential 
principles  of  Congregationalism  have  no  occasion  to 
shrink  from  scrutiny.  Though  in  many  respects  we  agree 
with  the  other  branches  of  Protestant  Christendom  ;  in 
some  respects  we  differ  from  them.  But  we  are  not 
aware  of  any  reason  why  we  should  wish  to  avoid  a  care- 
ful comparison  between  them  and  ourselves.  We  have 
no  fear  that  the  most  thorough  sifting  and  weighing  of 
the  essential  principles  of  Congregationalism  would  be 
otherwise  than  advantageous  to  that  system.  What  seems 
to  be  necessary  is,  that  the  genuine  principles  of  our 
denomination,  together  with  the  rules  of  discipline,  should 
be  definitely  stated,  and  arranged  in  proper  order,  and 
that  ministers  and  churches  should  unitedly  adopt  and 
maintain  them.  This,  with  the  divine  blessing,  is  what 
is  wanted  to  give  increasing  prosperity  to  Congregational 
churches,  and  to  recommend  their  peculiar  principles  to 
the  approbation  of  intelligent  and  candid  men. 


It  is  in  compliance  with  the  wishes  of  many,  that  we 
have  taken  pains  to  prepare  the  following  draft  of  a 
Manual  of  Church  Discipline.  We  consider  it  as  very 
imperfect ;  and  our  design  in  laying  it  before  our  breth- 
ren is  to  call  their  attention  to  the  subject,  and  to  leave  it 
with  them,  by  additions  and  other  alterations,  to  complete 
what  we  have  begun.  There  has  been  a  decided  opinion 
expressed  by  many  associations,  of  the  desirableness  and 
importance  of  such  a  manual.  And  in  the  present  draft 
we  have  made  various  modifications  of  the  one  before 
submitted  to  our   brethren,  in  conformity  with   their  free 


24 

suggestions ;  so  that  they  will  find  here  none  of  the  pas- 
sages which  were  considered  as  particularly  exceptionable 
in  the  unfinished  report.  Our  object  has  been  to  prepare 
a  Manual,  which,  when  completed,  will  have  a  prospect 
of  being  adopted  by  the  united  act  of  Congregationalists 
in  Massachusetts,  and  if  it  may  be,  beyond  Massachusetts. 


A    MANUAL 

OF 

CHURCH  PRINCIPLES  AND  DISCIPLINE. 


CHAPTER  I. 
PRINCIPLES    OF    CHURCH    GOVERNMENT. 

1.  The  essential  principles  of  church  government  are 
found  in  the  word  of  God,  and  are  intended  to  be  per- 
petual. And  it  is  not  left  in  the  power  of  man  to  alter 
them. 

2.  Besides  these  essentials,  there  are  necessary  circum- 
stantifils,  as  that  of  time,  place,  &-c,,  which  are  left  to  be 
ordered  by  the  sober  judgment  of  Christians ;  though  not 
in  such  a  way,  as  to  allow  men  to  thrust  their  own  inven- 
tions upon  the  church.  They  are  to  be  guarded  by  gen- 
eral limitations,  in  that  they  must  be  done  decently  and 
in  order,  and  to  edification.' 

lActs  XV.  28 :  Matt.  xv.  9  :    1  Cor.  xiv.  26,  40. 

CHAPTER  II. 

NATURE    OF    THE    CHURCH. 

1.  The  church  of  Christ,  taken  in  the  large  sense, 
embraces  all  those  that  are  effectually  called,  and  renew- 
ed in  the  spirit  of  their  minds,  all  that  have  died  in  faith, 
all  real  Christians  now  living,  and  all  who  shall  hereafter 
live  upon  earth. 

2.  The  visible  church  embraces  the  whole  number  of 
those,  who  maintain  a  profession  of  faith  in  connection 
with  the  followers  of  Christ. 

3* 


26 

3.  A  single  church  consists  of  a  company  of  visible 
Christians/  united  into  one  body  by  a  covenant,  for 
maintaining  the  worship  of  God,  the  ordinances  of 
Christ's  house,  and  mutual  Christian  fellowship.  And  it 
is  a  distinctive  feature  of  a  Congregational  church,  that 
its  members  both  claim  and  exercise  the  right  of  disci- 
plining offenders,  and  transacting  all  the  business  pertain- 
ing to  its  own  interests  as  a  particular  church. 
»  I  Cor.  i.  2. 

CHAPTER  III. 

CHURCH    MEMBERS. 

1.  The  members  in  full  of  a  church  are  such,  as  are 
called  to  be  saints — such  as  make  a  credible  profession  of 
faith  and  repentance,  and  live  according  to  such  a  pro- 
fession. 

2.  The  number  of  persons  in  a  church  ought  not 
ordinarily  to  be  more  than  can  conveniently  meet  for 
worship  in  one  place.  And  in  conformity  with  this  prin- 
ciple, Christ  and  his  apostles  appointed  no  ordinary 
officers  in  the  church,  but  those  charged  with  the  care  of 
particular  congregations. 

CHAPTER  IV. 
FORM    OF    THE    VISIBLE    CHURCH. 

1.  Those  who  are  qualified  to  be  members  of  a  church 
do  not  constitute  a  church,  before  they  are  properly  orga- 
nized into  a  visible  body. 

2.  The  instrument  by  which  individual  believers  are 
constituted  one  body  in  a  church,  is  a  confession  offaifh^ 
in  Christ  and  in  the  principles  of  his  gospel,  together  with 


*This  confession  of  faith  should  be  full  and  explicit  enough  to  convey  the 
sum  of  the  Christian  doctrines,  clearly  distinguished  from  their  opposites. 
li  a  more  explicit  formulary  of  faith  is  now  required,  than  was  required  in 
the  days  of  the  apostles,  ii  is  because  so  many  methods  of  evasion  have 
been  invented,  that  it  now  requires  more  words  to  give  an  intelligible  and 
sure  expression  of  the  same  tiling,  and  because  the  temptations  to  a  false 
profession  are  increased. 

A  Christian  profiession,  according  to  the  gospel,  is  a  profession  of  faith, 
or  of  one's  belief  in  the  truths  of  the  gospel  Heb  x.  "23  Jt  is  a  profession 
of  obedience  or  sul)jection  to  the  gospel  5  ii  Cor  ix.  13.  It  is  a  profession 
of  godliness;  I  "^I'im.  ii.  H).  And  it  is  a  profession  of  the  name  of  Christ  j 
and  of  his  bearing  to  us  all  the  relations  and  olhces  which  Ijis  name  imports. 


27 

a  covenant,  wherein  they  mutually  agree  to  give  themselves 
up  to  the  Lord,  and  unitedly  to  observe  his  ordinances. 

3.  When  a  company  of  believers  purpose  to  gather 
into  a  church  fellowship  it  is  requisite  for  their  safer  pro- 
ceeding and  the  maintaining  the  communion  of  churches, 
that  they  signify  their  intent  unto  the  neighbor  churches, 
walking  according  unto  the  order  of  the  gospel,  and  desire 
their  presence,  and  help,  and  right  hand  of  fellowship, 
which  they  ought  readily  to  give  unto  them  when  there  is 
no  just  cause  to  except  against  their  proceedings.  Camb. 
Plat.  XV.  3. 

CHAPTER  V. 

CHURCH     OFFICERS. 

1.  The  Lord  Jesus  Christ  is  the  supreme  Head  and 
Ruler  of  the  church,  and  no  one  has  any  lawful  authority 
in  the  church,  except  that  which  he  has  received  from 
Christ. 

2.  Though  a  church  may  exist  without  officers,  yet 
officers  are  necessary  to  its  well  being  and  its  complete 
action  as  a  church. 

3.  The  extraordinary  officers,  which  Christ  appointed 
for  the  first  planting  of  the  church,  ceased  when  their 
work  was  done.  So  that  the  Scripture  gives  no  directions 
about  the  choice  and  duties  of  apostles,  prophets  and 
evangelists,  as  it  does  about  those  of  elders,  or  bishops. 
Hence  there  is  now  but  one  order  of  ministers  in  the 
church ;  called  in  Scripture  elders,  or  bishops. 

4.  The  office  of  an  Elder,  or  Bishop,  embraces  the 
duties  of  a  pastor  of  the  flock,  and  of  a  ruler  in  the 
church. 

5.  The  duties  of  an  elder  or  bishop,  as  n  pastor,  con- 
sist in  the  preaching  of  the  word,  the  administration  of 
divine  ordinances,  a  superintendence,  and,  as  far  as  may 
be,  a  personal  execution  of  the  subordinate  forms  of 
spiritual  instruction,  visiting  the  people,  especially  the 
sick  and  the  afflicted,  and  extending  a  general  watch  and 
care  over  the  concerns  of  the  flock. 

G.  The  duties  of  an  elder  or  bishop,  as  a  ruhr,  are  — 
to  preside  in  all  the  meetings  of  the  church,  and  in  all 
the  affairs  of  discipline ;  in  concurrence  with  the  vote 
of    the    brotherhood   to    admit    and    exclude    members : 


28 

to  call  meetings  of  the  church  when  he  judges  proper, 
or  when  he  is  requested  so  to  do  by  any  three  members, 
or  by  such  a  number  as  the  church  may  have  determined 
upon  by  a  previous  rule ;  to  see  that  all  matters  of  disci- 
pline are  presented  in  due  form,  and  conducted  in  an 
equitable  manner,  and  to  execute  the  sentence  of  the 
church,  whether  of  admonition  or  excommunication.* 

7.  In  acts  of  discipline,  the  pastor  exercises  the  au- 
thority of  a  presiding  officer  and  overseer,  and,  like  a 
judge  in  a  court,  is  the  official  expounder  of  the  law,  the 
guide  of  the  modes  of  procedure,  and  the  official  executor 
of  the  acts  of  the  church. 

8.  No  one  can  be  regarded  as  a  pastor,  who  is  not  reg- 
ularly installed  over  a  church  ;  but  as  an  evangelist  or 
preacher  he  may  occupy  the  pulpit  by  agreement  with  the 
church  and  congregation ;  and  if  an  ordained  minister, 
he  may  administer  the  ordinances  ;  but  as  he  sustains  not 
the  relations,  so  neither  can  he  assume  the  rights  and 
responsibilities  nor  exercise  the  authority  of  the  pastoral 
office. 

9.  The  other  officers  of  the  church  are  Deacons  ;  whose 
duty  is  to  receive  the  gifts  and  keep  and  distribute  the 
charities  of  the  church  ;  to  have  the  general  superintend- 
ence of  its  temporal  affairs ;  and,  under  the  direction  of 
the  Pastor,  to  perform  any  other  service,  proper  for  lay- 
men, which  may  assist  or  relieve  the  Pastor,  or  promote 
the  welfare  of  the  church. 

10.  It  is  fit  and  proper,  whenever  deemed  expedient, 
that  the  church  should  appoint  annually,  or  for  a  limited 
time,  a  committee,  to  co-operate  with  the  pastor  and 
deacons  in  superintending  and  promoting  the  interests  of 
the  church.  And  it  shall  be  the  special  duty  of  such 
committee  to  institute  processes  of  discipline  for  public 
offences,  if  the  same  is  not  seasonably  done  by  other 
members. 

*  Mr.  Cotton,  in  his  "  Keys,"  says—"  In  the  liandling-  of  an  oHcnce  before 
thft  church,  the  eltJers  have  authority  both  jus  dicere  and  sente/itiani  ferre. 
Wlicai  the  ofleiice  appears  truly  scandalous,  the  eiders  have  power  from 
God,  to  inform  the  church,  what  the  law,  or  rule,  and  will  of  Christ  is,  for 
riie  censure  of  such  an  otTence.  And  wlien  tiie  church  discerns  tiie  same, 
and  hath  no  just  exception  ai^ainsl  it,  but  conseiiteth  thereto  ;  it  is  a  furllier 
act  of  tlie  elder's  power,  to  give  sentence  against  tlie  offender. " 


29 


CHAPTER  VI. 
ELECTION    AND    REMOVAL    OF    MINISTERS. 

1.  A  call  to  the  ministry  is  either  immediate,  as  was 
that  of  the  apostles  ;  or  mediate  through  the  church,  as 
is  that  of  ordinary  pastors. 

2.  Whereas  it  is  required  of  us,  to  lay  hands  suddenly 
on  no  man,  and  to  see  that  those  introduced  into  the 
office  be  of  good  report ;  it  is  important  that  before  any 
are  ordained  to  the  ministry,  there  should  be  a  satisfac- 
tory probation  of  their  gifts  and  qualifications. 

Licensure. 

3.  It  belongs  to  pastors  or  bishops,  in  their  associated 
capacity,  to  examine  young  men  as  to  their  literary,  theo- 
logical and  moral  qualifications  for  the  ministry,  and  to 
give  them  a  regular  approbation  or  license  as  candidates 
for  the  sacred  office. 

4.  Persons  to  be  ordained  to  the  pastoral  office,  are 
first  to  be  called  by  the  major  vote  of  the  church  to  which 
they  are  to  minister.  And  it  is  only  by  its  own  choice, 
that  a  church  can  be  made  subject  to  the  ministry  of  any 
one,  as  its  pastor. 

5.  And  as  it  belongs  to  the  church  to  elect  their  minis- 
ter, so  they  may  in  a  regular  way,  and  for  a  sufficient 
reason,  procure  his  removal. 

CHAPTER  VH. 
ORDINATION    OF    MINISTERS. 

1.  Ministers  are  to  be  chosen  by  the  church,  and  to  be 
ordained  by  the  laying  on  of  the  hands  of  the  presbytery. 
This  ordination  is  a  public  consecration  of  a  man  to  the 
work  of  the  ministry,  an  admission  of  him  into  the  order 
of  elders  or  bishops,  and  a  solemn  putting  of  him  into 
his  place  and  office,  as  pastor  of  the  church,  like  the 
installing  of  a  magistrate. 

2.  It  is  riot  according  to  sound  ecclesiastical  principles, 
nor  would  it  tend  to  promote  the  interests  of  religion,  for 
any  men,  except  those  who  are  destined  to  the  missionary 
^.ervice,  or  those  who  are  to  hold  special  offices  in  colleges 


30 

or   theological   seminaries,   to  be  ordained   at  large,  or, 
without  a  particular  pastoral  charge. 

3.  When  men  are  to  be  sent  forth  as  Christian  mis- 
sionaries, the  church  with  which  they  are  connected,  or 
any  other  church  at  their  request,  or  at  the  request  of  the 
society  that  send  them,  may  properly  call  a  council  of 
neighboring  churches  ;  and  such  council,  being  satisfied 
that  those,  who  offer  themselves  as  candidates  for  the 
missionary  service,  possess  the  requisite  qualifications, 
and  that  it  is  proper  to  send  them  forth,  may  ordain  them 
and  set  them  apart  to  the  missionary  work,  by  the  laying 
on  of  hands  and  other  appropriate  services.  See  Acts 
xiii.  1-3. 

CHAPTER  VIII. 

POWER    OF    THE    CHURCH. 

1.  A  company  of  believers,  united  in  a  church  by  a 
covenant,  even  before  they  have  officers,  have  such  pow- 
ers, as  are  necessary  to  maintain  their  confederate  exist- 
ence, and  to  complete  their  organization  by  introducing 
proper  officers. 

2.  Where  it  can  be  conveniently  done,  it  would  tend 
to  order  and  edification,  if  in  meetings  of  a  church  for 
the  choice  of  a  minister,  the  pastor  of  a  neighboring 
church  should  be  invited  to  preside. 

3.  A  church  is  not  a  simple,  unrestricted  independen- 
cy ;  inasmuch  as  it  is  subject  to  the  authority  of  its  king 
and  sovereign,  who  has  given  laws  which  must  regulate 
and  control  the  acts  of  the  brotherhood  ;  and  inasmuch 
as  Christ  commits  to  his  ministers  certain  offices  and 
duties,  concurrent  with  the  action  of  the  church,  but  not 
to  be  controlled  by  it.  And  furthermore,  as  there  is  a 
community  of  interests  among  the  churches,  so  that 
irregular  conduct  in  one  is  an  injury  to  all,  there  should 
be  among  them  mutual  checks,  which  shall  modify  the 
action  of  each  particular  church. 

4.  It  is  the  duty  of  all  Congregational  churches  and 
ministers  to  maintain  a  cordial  and  actual  fellowship  with 
each  other  ;  and  particularly,  in  case  any  church  shall,  in 
accordance  with  established  rules,  excommunicate  a  mem- 
ber, or  in  case  any  regular  Council  shall  depose  a  minis- 
ter from  bis  office,  it  is  the  duty  of  all  Congregational 


31 

ministers  and  churches  in  their  treatment  of  said  excom- 
municated member  or  deposed  minister,  to  carry  into 
effect  the  sentence  of  said  church  or  council.  And  in 
general,  it  is  obligatory  upon  all  Congregational  ministers 
and  churches  to  sustain  and  encourage  each  other  in  the 
discharge  of  their  respective  duties,  and  to  do  what  in 
them  lies,  to  give  efficacy  to  each  other's  regular  ecclesi- 
astical acts. 

5.  It  is  one  of  the  principles  of  Congregationalists,  to 
cultivate  the  spirit  of  Christian  candor  and  charity,  and 
to  maintain  cordial  fellowship  and  communion  with 
other  denominations,  who  hold  the  essential  truths  of 
revelation  and  give  evidence  that  they  belong  to  Christ's 
spiritual  kingdom,  however  different  from  them  in  regard 
to  the  mode  of  church  government,  or  the  particular 
manner  of  observing  the  ordinances  of  the  gospel. 

6.  The  church  has,  in  itself,  power  to  choose  its  own 
officers  ;  to  establish  its  own  by-laws  ;  to  admit  and  dismiss 
members  ;  to  admonish,  and  excommunicate  ;  to  restore 
penitents ;  and  to  transact  all  other  business,  appertaining 
to  its  own  peculiar  interests. 

7.  A  pastor  being  by  office  both  teacher  and  ruler,  the 
legitimate  freedom  of  the  church  is  not  to  be  understood 
as  interfering  with  his  authority,  any  more  than  freedom 
in  civil  society  interferes  with  the  authority  of  its  rulers.* 

CHAPTER  IX. 
MAINTENANCE    OF    THE    MINISTRY. 

1.  A  sufficient  maintenance  is  due  to  those  who  devote 
themselves    to   the    work    of    the     ministry.      And    he 

*  Mr.  Cotton  in  his  ''  Keys,"  thus  illustrates  the  harmony  between  the 
authorit}'  of  ministers,  and  the  power  and  privilege  of  the  brotherhood. 

OhJectiGTi,  "  If  elders  have  all  this  power  to  exercise  all  these  acts  of 
rule,  partly  over  the  private  members,  and  partly  over  the  whole  church  5 
how  shall  they  be  called  the  servanls  of  tlie  church." 

Answer.  '•  The  elders  are  to  be  both  servanls  and  rulers  of  the  church, 
and  both  of  them  may  stand  well  together.  For  their  rule  is  not  lordly,  as 
if  they  ruled  of  themselves,  or  for  themselves;  but  stewardly  and  ministerial 
ais  ruling  the  church  from  (Christ,  and  also  from  their  call  ;  and  withal  ruling 
the  church /or  Christ,  and  for  the  church,  even  for  their  spiritual  good.  A 
queen  may  call  her  servants,  her  inariners.  to  pilot  and  conrluct  her  over  the 
sea  to  such  a  haven;  yet,  they  being  called  by  her  to  such  an  office,  she 
must  not  rule  them  in  steering  their  course,  but  must  submit  herself  to  be 
ruled  by  them,  till  they  have  l)rought  her  to  her  desired  haven.  iSo  is  the 
case  beiwecu  the  church  and  her  elders." 


32 

that  is  taught   should   communicate  in  all  good  things  to 
those  who  teach. ^ 

2.  This  maintenance  is  not  a  matter  of  gift  or  alms  ; 
but  the  people  are  clearly  bound  in  duty  to  render  it,  as  a 
just  debt,  or  as  a  matter  of  equity.^ 

3.  Not  only  members  of  churches,  but  all  who  are 
taught,  are  in  duty  bound  to  contribute  to  the  support  of 
the  teacher;  although  it  is  more  especially  the  duty  of  the 
church  to  see  that  such  support  is  provided.^ 

4.  If  any  member  of  the  church  refuses  to  contribute 
his  proportion,  according  to  the  rule  adopted  by  the  church, 
for  the  support  of  the  ministry,  that  refusal  should  be 
counted  a  breach  of  his  obligation,  and  a  just  ground  for 
complaint.* 

1  1  Cor  ix.  9-14  :  Matt,  x  9,  10:  1  Tim.  v.  18 :  Gal.  vi.  6  :  Gen.  xlvii.  22. 

2  Rom.  XV.  27;  1  Cor.  ix.  11-14:  Num  xviii.  21  :  Dent.  xii.  19. 

3  Gal.  vi.  6:Neh.  xiii.  10-12 ;  2  Cor.  viii.  13,  14:  2  Tbess.  iii.  1. 

4  1  Cor.  xvj.  2  :  2  Cor.  viii.  22 ;  Mai.  iii.  9. 

CHAPTER  X. 
ADMISSION    OF    MEMBERS. 

1.  Before  members  are  admitted  to  the  church,  satis- 
factory evidence  should  be  had,  by  examination  and  other 
means,  of  their  having  been  renewed  in  heart  by  the  di- 
vine Spirit. 

2.  After  examination,  and  before  admission  to  the 
church,  the  candidate  should  stand  propounded  for  a  rea- 
sonable time,  to  give  all  the  members  an  opportunity  to 
bring  objections,  if  they  have  any,  to  his  admission. 

3.  Members  of  churches  changing  the  place  of  their 
residence,  ought  to  join  a  church  in  their  new  location  as 
soon  as  the  providence  of  God  may  permit ;  and,  unless 
for  special  reasons,  it  shall  not  be  deemed  proper  for  such 
persons  to  remain  disconnected  from  the  church  over  one 
year. 

4.  As  the  fellowship  of  Congregational  churches  implies 
that  they  shall  ordinarily  acknowledge  the  validity  of  each 
other's  regular  acts,  it  is  proper  that  any  church  should 
ordinarily  receive  into  fellowship  members  of  other 
churches  on  the  ground  of  the  customary  dismission  and 
recommendation,  and  after  opportunity  to  form  an  ac- 
quaintance with  them,  provided  they  assent  to  the  church's 


33 

Confession  of  Faith  and  Covenant.  But  if  doubt  exist  in 
regard  to  their  (lualifications,  it  is  the  duty  of  the  church 
to  suspend  action  on  the  subject,  till  by  examination,  or 
in  other  ways,  they  obtain  satisfaction. 

5.  It  shall  be  the  duty  of  a  church  to  extend  a  faithful 
watch  and  care  over  its  non-resident  members.  And  if 
any  church  is  acquainted  with  delinquencies  in  members 
of  other  churches,  seasonable  information  of  such  delin- 
quencies should  be  given  to  those  churches. 

(3.  The  better  to  maintain  the  order  of  the  churches 
and  the  watch  and  care  due  to  their  members,  it  shall  be 
the  duty  of  any  church  admitting  to  fellowship  a  member 
on  recommendation  from  another  church,  to  give  imme- 
diate information  of  such  admission  to  the  latter. 


CHAPTER  XI. 
DISMISSION    OF    MEMBERS. 

1.  Church  members  may  not  dissolve  their  relation  to 
the  church  to  which  they  belong,  without  just  and  weighty 
reasons.  In  case  of  difference  of  judgment  between  them 
and  the  church,  recourse  shall  be  had  to  a  regular  eccle- 
siastical council. 

2.  It  is  manifestly  unlawful  and  sinful  to  separate  from 
a  church,  through  a  contempt  for  the  pastor  or  brethren, 
or  an  unwillingness  to  bear  a  just  proportion  of  the  burden 
of  supporting  the  ordinances,  or  through  a  desire  of 
greater  liberties  than  are  allowed  by  the  church  and  the 
word  of  God,  or  through  a  spirit  of  contention  and  schism, 
or  because  evils  exist  in  the  church  which  demand  meek- 
ness and  forbearance  that  they  may  be  healed, 

2  Tim.  iv.  10:  Rom.  xvi.  17:  Jude  19:  Gal.  vi.  1,2:  Eph.  iv.  2,  3: 
Col.  iii.  13:  Prov.  vi.  16 :  1  Cor.  i.  10. 

CHAPTER  XII. 
DISCIPLINE. 

1.  The  object  of  discipline  is,  the  benefit  of  offending 
members,  the  removal  of  scandals,  and  the  purity  and 
edification  of  the  church. 

2.  As  far  as  the  offender  is  concerned,  the  first  object 

4 


34 

of  discipline  should  be,  to  restore  him  to  a  proper  spirit. 
The  end  of  discipline  is  secured,  as  soon  as  he  gives  a 
suitable  manifestation  of  such  a  spirit ;  and  hence  all  the 
steps  taken  with  him,  should  be  characterized  by  meek- 
ness and  love.  But  if  all  the  efforts  made  for  this  pur- 
pose fail,  he  should  be  excommunicated. 

3.  In  the  act  of  excommunication,  it  is  proper  for  the 
church  particularly  to  set  forth  the  offence  or  offences,  of 
which  the  person  accused  has.  been  found  guilty,  and  to 
declare,  that,  on  account  of  such  offence  or  offences,  the 
church,  in  obedience  to  the  command  of  Christ,  exclude 
him  from  their  fellowship,  commending  him  to  the  mercy 
of  God,  and  praying  that  he  may  be  brought  to  repent- 
ance. 

4.  Any  thing  in  the  principles  or  practice  of  a  church 
member,  which  is  plainly  contrary  to  the  word  of  God, — 
any  thing  which  is  a  serious  injury  to  his  example,  and  to 
the  spiritual  edification  of  others,  is  a  just  ground  for 
discipline.  But  nothing  should  be  treated  as  a  disciplina- 
ble offence,  which  is  not  a  manifest  violation  of  some 
moral  precept  found  in  the  Scriptures. 

5.  It  is  the  duty  of  individual  members  of  the  church, 
kindly  to  deal  with  their  brethren  in  relation  to  many 
minor  faults  of  character  which  cannot  properly  be 
brought  before  the  church. 

6.  None  may  withdraw  from  the  communion  of  the 
church,  on  the  ground  of  private  prejudice  or  objection 
against  any  brother  or  sister ;  though  all  are  bound,  in 
every  proper  way,  to  seek  the  removal  of  such  prejudice 
or  objection. 

7.  Offences  are  either  private  or  public.  Private  offen- 
ces are  those  committed  against  an  individual,  or  those 
which  are  known  only  to  a  few,  and  which  are  of  such  a 
nature,  that  satisfaction  rendered  to  the  individuals  offend- 
ed, or  privy  to  the  offence,  would  heal  the  scandal  occa- 
sioned by  it,  and  leave  no  occasion  for  the  action  of  the 
church. 

8.  In  the  case  of  a  private  offence,  no  complaint  should 
be  made  to  the  church,  till  the  means  prescribed.  Matt, 
xviii.,  for  reclaiming  the  offender,  shall  have  been  pursued 
in  vain.     And  the  spirit  of  the  same  direction  of  Christ 


35 

should,  as  far   as  practicable,  be  observed   in  regard   to 
offences  which  are  more  or  less  public* 

9.  In  case  of  a  gross  public  offence,  or  one  which  has 
been  made  public  by  a  course  of  discipline,  the  evidence 
of  repentance  should  be  exhibited  publicly,  at  least  before 
the  whole  church,  as  no  private  confession  or  satisfaction 
can  henl  the  wound  occasioned  by  it. 

10.  However  gross  an  offence  may  be,  it  is  not  to  be 
made  a  subject  of  discipline  before  the  church,  unless  it 
can  be  proved  by  suitable  evidence. 

1 1 .  When  any  person  is  charged  with  an  offence,  by 
general  rumor,  in  order  to  justify  the  action  of  the 
church,  the  rumor  must  specify  some  particular  sin  or 
sins  ;  it  must  be  widely  spread,  and  generally  credited  ; 
not  transient,  but  of  some  continuance;  and  must  be 
accompanied  with  strong  evidence  of  its  truth. 

1'2.  It  may  sometimes  come  to  pass,  that  a  church 
member,  not  otherwise  scandalous,  may  wholly  withdraw 
himself  from  the  communion  of  the  church  to  which  he 
belongs.  In  which  case,  when  all  due  means  for  reclaim- 
ing him  prove  insufficient,  he  having  thereby  cut  himself 
off  from  that  church's  communion,  the  church  mat/  justly 
withdraw  fellowshifj  from  him,  and  esteem  and  declare 
itself  discharged  of  any  further  watch  and  care  over  him. 

13.  Any  member  of  the  church,  who  is  charged  with 
immoral  conduct,  shall  be  regarded  as  innocent  till  he  is 
proved  to  be  guilty.  And  if  any  one  charges  a  church 
member  with  immorality,  but  is  not  able  to  support  the 
charge  by  any  proper  and  satisfactory  evidence,  he  shall 
be  deemed  guilty  of  false  accusation,  and  shall  answer  to 
the  church  for  his  offence  ;  the  church  taking  care  to 
judge  of  the  degree  of  the  offence  from  all  the  circum- 
stances of  the  case. 

14.  When  a  church  member  is  under  trial,  or  when 
the  church  are  in  doubt  concerning  one  who  has  been  an 
offender,  and  are  waiting  for  evidence  to  satisfy  them  what 
course  they  ought  to  pursue  towards  him  ;   they  may,  for 


*  Tlie  Cambridge  Plallbrm  says,  ch.  14,  ^  3.  "  If  the  oftence  be  more 
public  at  first,  and  of  a  more  heinous  and  criminal  nature,  to  wit,  such  as 
is  condemned  by  the  light  of  nature  •,  then  the  church,  without  such  gradual 
proceedings,  is  to  cast  out  the  oflendor  from  their  holy  commuuion  for  the 
mortifying  of  his  sius  and  tlie  healing  of  his  soul." 


36 

the  time,  properly  suspend  him  from  special  ordinances, 
not  as  their  final  act,  but  as  a  step  towards  it.  For  ex- 
ample :  a  member  has  often  offended,  and  on  the  profes- 
sion of  repentance  has  often  been  restored.  He  offends 
again,  and  professes  to  repent.  But  the  church  are  in 
doubt  as  to  his  sincerity,  and  think  they  ought  to  wait  for 
a  fuller  exhibition  of  his  character,  that  they  may  know 
whether  they  should  restore  him,  or  excommunicate  him. 
During  this  season  of  trial,  they  may  properly  suspend 
him. 

CHAPTER  Xlll. 

PROCESS    OF    DISCIPLINE. 

1.  An  offence  may  be  brought  before  a  church,  either 
by  the  complaint  of  individual  members,  or  by  common 
fame. 

2.  In  order  that  a  church  may  enter  upon  the  consid- 
eration of  an  offence,  it  is  indispensable,  that  the  charges 
should  be  regularly  presented,  and  the  accused  have  a 
copy  of  each  charge,  and  be  cited  to  appear,  at  least  a 
fortnight  before  the  time  of  the  meeting. 

3.  In  exhibiting  the  charges,  the  times,  places  and  cir- 
cumstances should  as  far  as  practicable  be  stated,  that  the 
accused  may  be  better  able  to  meet  them. 

4.  If  the  accused  refuse  to  obey  the  first  citation,  he 
shall  be  cited  a  second  time  ;  and  if  he  still  refuse,  the 
church  may  proceed  to  examine  and  issue  the  case,  with- 
out his  presence. 

5.  The  trial  of  a  member  should  be  fair  and  impartial; 
and  the  witnesses  should  be  examined  in  presence  of  the 
accused  :  and  he  should  be  permitted  to  ask  any  questions 
tending  to  his  own  exculpation. 

6.  The  judgment  shall  be  regularly  recorded,  and  a 
copy  allowed  to  the  accused.  If  the  charges  against  him 
are  sustained,  and  he  refuses  to  confess  his  guilt,  and  to 
manifest  a  spirit  satisfactory  to  the  church,  they  shall  then 
proceed  to  admonish,  or  excommunicate  him,  as  the 
degree  of  criminality  may  require. 

7.  In  case  of  a  remarkably  gross  and  shocking  offence, 
which  is  manifest  to  all,  and  not  denied  by  the  accused, 
and  when  the   character  of  the  church  would  suffer  by 


37 

delay   of  sentence ;  a   more   summary   process   may    be 
used. 

CHAPTER  XIV. 
WITNESSES. 

1.  The  competence  of  any  person  to  be  a  witness,  and 
the  weight  of  his  testimony,  must  be  left  to  the  deliberate 
judgment  of  the  church. 

2.  Either  of  the  parties  has  a  right  to  challenge  wit- 
nesses for  a  sufficient  cause ;  and  the  church  should  can- 
didly consider  and  decide  upon  any  exceptions  taken. 

3.  The  testimony  of  more  than  one  witness  is  always 
necessary,  to  establish  a  charge  against  an  elder  or 
bishop.  (1  Tim.  v.  18.)  And  this  rule  should  hold  good 
in  the  case  of  private  members,  when  the  previous  char- 
acter of  the  accused  is  ground  of  presumption  that  his 
denial  of  the  charge  is  as  credible,  as  the  witness's  affirm- 
ation of  it.  Yet  if  several  credible  witnesses  bear  testi- 
mony to  other  similar  acts,  belonging  to  the  same  general 
charge,  the  crime  may  be  considered  as  proved. 

4.  No  witness,  who  is  afterwards  to  be  examined,  shall, 
without  the  consent  of  both  parties,  be  present  during  the 
examination  of  another  witness,  on  the  same  case. 

5.  The  church  may  allow  oaths  to  be  administered  to 
the  witness  when  in  their  judgment  there  are  special  and 
satisfactory  reasons  for  it. 

6.  In  examining  witnesses  and  receiving  testimony,  the 
church  shall  conform,  as  far  as  circumstances  will  permit, 
to  the  established  principles  aud  rules  respecting  evidence, 
which  are  observed  in  courts  of  law  and  equity. 

7.  A  member  of  a  church,  refusing  to  appear  as  a  wit- 
ness when  called  for  by  the  church,  or  refusing  to  testify 
when  present,  should  be  censured  for  contumacy. 

CHAPTER  XV. 
ECCLESIASTICAL    COUNCILS. 

].  The  pnrty  or  parties  wishing  for  an  ecclesiastical 
council,  shall  choose  the  members  who  are  to  compose  it 
from  orthodox  Congregational  churches,  with  which  they 
are  in  fellowship  ;  and  in  the  letter  missive  addressed  to 
each  of  the  churches  invited,  they  shall  make  a  definite 
4» 


38 

and  full  statement  of  the  subject  or  subjects  to   be  acted 
upon  by  the  council. 

2.  The  members  of  the  council,  when  assembled, 
shall  elect  a  moderator  and  a  scribe  or  clerk.  The 
duty  of  the  moderator  shall  be  to  preside  during  the 
deliberations  and  transactions  of  the  Council,  and  to  pre- 
serve order,  according  to  the  common  rules  of  ecclesiasti- 
cal bodies,  or  according  to  the  particular  rules  adopted 
by  the  Council.  The  duty  of  the  scribe  or  clerk  shall  be 
to  write  the  minutes  of  the  transactions.  There  shall 
also  be  chosen  a  Register^  whose  duty  it  shall  be  to 
transcribe  the  records  and  minutes  of  the  Council  into  a 
book, — which  book  shall  be  kept  by  him,  or  by  the 
Register  who  may  be  chosen  to  succeed  him. 

3.  The  business  which  properly  belongs  to  Ecclesiasti- 
cal Councils  is,  to  ordain  and  dismiss  ministers  of  the 
gospel,  to  organize  churches,  and  to  act  upon  all  matters 
of  difficulty  regularly  brought  before  them. 

4.  To  make  any  act  of  an  Ecclesiastical  Council  valid, 
it  must  have  a  majority  of  the  members  present  in  its 
favor. 

5.  If  it  is  found  that  a  mutual  council,  when  assembled, 
does  not  contain  a  majority  of  the  churches  invited,  such 
council  cannot  properly  act  on  the  case  submitted  to 
them,  unless  the  parties  consent. 

6.  An  Ecclesiastical  Council,  called  to  ordain  or  in- 
stall a  minister,  shall  examine  the  candidate  for  ordina- 
tion or  installation,  in  regard  to  his  general  qualifications 
for  the  office,  and  particularly  in  regard  to  his  doctrinal 
belief  and  his  evidence  of  personal  piety  ;  after  which 
they  shall  determine  by  vote,  whether  they  will  proceed 
to  set  him  apart  to  the  work  to  which  the  church  has 
invited  him. 

7.  Every  proposal  for  the  dismission  of  a  minister, 
whether  on  his  part,  or  on  the  part  of  the  church,  shall 
be  brought  before  an  ecclesiastical  Council,  regularly 
convened  for  the  purpose,  who  after  a  careful  hearing  of 
the  case,  shall  decide  on  the  question  of  his  dismission. 

8.  If  any  minister  or  church  member  shall  have  cause 
of  complaint  against  any  minister  of  the  gospel  belonging 
to  the  Congregational  order,  and  if  after  faithful  Christian 
efforts  in  private  he  shall  not  obtain  satisfaction ;  he  shall 


39 

bring  his  complaint  regularly  before  an  Ecclesiastical 
Council,  mutually  chosen  ;  which  Council  shall  go  into  a 
thorough  examination  of  the  charges  brought  against  the 
minister,  and  shall  decide  whether  he  shall  be  pronounced 
innocent,  or  shall  be  admonished,  or  deposed. 

9.  The  decision  of  the  Council  called  for  the  trial  of 
a  minister  shall  be  final,  and  shall  be  submitted  to  by  all 
concerned,  unless  the  minister  or  the  party  making  the 
complaint  against  him  shall,  within  four  weeks,  request  a 
review  by  the  same  council,  or  shall  appeal  to  another 
mutual  council.  If  the  appeal  is  made  to  another  council, 
the  appellate  council  shall  be  constituted  in  the  usual 
manner.  And  the  decision  of  this  second  council,  or  of 
the  council  that  shall  review  the  case,  shall  always  be  final, 
admitting  of  no  further  appeal,  and  shall  be  sustained  and 
carried  into  effect  by  all  other  ministers  and  churches. 

10.  If  the  body  of  a  church  shall  be  guilty  of  heresy, 
disorderly  conduct,  or  gross  neglect  of  gospel  precepts,  it 
shall  be  the  right  and  the  duty  of  any  minister  or  church 
acquainted  with  the  offence,  to  make  known  to  the  offend- 
ino-  church  what  is  the  ground  of  dissatisfViction,  and  shall 
labor  in  the  spirit  of  love,  for  the  removal  of  the  offence. 
But  if  the  offending  church  shall  refuse  to  hearken  to 
admonition  and  shall  persist  in  the  evil  complained  of, 
then  the  minister  or  church  that  has  faithfully  admonished 
them,  may  propose  to  bring  the  matter  before  an  ecclesi- 
astical council  mutually  chosen.  And  if  the  offending 
church  shall  refuse  to  join  in  such  a  council,  the  other 
party,  whether  a  minister  or  church,  may  bring  the  mat- 
ter before  a  regular  council  chosen  by  said  minister  or 
church.  And  if  the  offending  church,  having  been  sea- 
sonably cited  to  appear  before  such  council  for  trial,  shall 
refuse  to  appear,  or  shall  refuse  to  put  away  the  evil 
complained  of,  the  council  may  declare  the  sentence  of 
non-communion  ;  and  other  ministers  and  churches  shall 
join  in  sustaining  and  executing  the  sentence. 

II.  If  any  member  of  a  church  who  has  fallen  under 
censure  shall  think  himself  injured,  he  shall  have  the 
right  of  appeal  to  a  mutual  council.  And  such  council 
shall  either  approve  and  confirm  the  act  of  the  church,  or 
shall  disapprove  and  reverse  it ;  and  this  decision  shall 
be  final,  if  the  parties  previously  agreed  to  this.     If  not, 


40 

then  the  result  of  the  council  shall  be  mere  advice,  and 
the  church,  having  the  full  right  of  disciplining  its  own 
members,  shall  decide  on  the  case  ;  and  this  decision  of 
the  church  shall  be  final,  admitting  of  no  further  appeal  ; 
and  no  other  churches  shall  do  any  thing  to  interfere  with 
it. 

12.  A  citation  to  a  party  complained  of  or  appealed 
from,  and  also  to  witnesses,  shall  be  made  at  least  two 
weeks  before  the  time  appointed  for  the  trial  of  the  case 
by  a  council. 

13.  Any  church  member  under  censure  shall  give 
notice  to  the  church  of  his  intention  to  appeal,  within 
one  month  after  he  was  put  under  censure,  and  shall 
prosecute  his  appeal  before  a  council  within  six  months, 
or  not  at  all. 

14.  If  any  person,  whether  minister  or  private  Chris- 
tian, who  has  been  complained  of  to  a  regular  council, 
and  has  had  regular  notification  to  appear  before  them, 
shall  refuse  or  neglect  to  do  so,  he  shall  be  judged  guilty 
of  scandalous  contempt,  and  treated  as  such  an  offence 
requires. 

15.  If  any  pastor,  who  does  not  belong  to  any  associa- 
tion, is  apprehended  to  be  guilty  of  an  offence,  it  shall  be 
the  right  and  duty  of  any  minister  or  private  Christian 
acquainted  with  the  case,  to  deal  with  him  in  private 
according  to  the  spirit  of  the  direction  in  Matt,  xviii. 
And  if  the  cause  of  offence  be  not  removed,  the  case 
may  be  presented  to  the  church  of  which  he  is  a  pastor, 
which  church  shall  be  considered  as  bound  in  duty  to 
bring  the  matter  for  trial  before  a  regular  council.  And 
if  that  church  shall  neglect  to  do  so,  they  may  be  dealt 
with  as  a  delinquent  church.  And  in  this  case,  it  may 
be  proposed  to  them  and  their  pastor  to  bring  the  charge 
against  them  and  against  their  pastor  before  a  mutual 
council.  If  this  is  refused,  the  whole  case  may  be 
brought  before  an  ecclesiastical  council,  chosen  by  the 
complainant,  which  council  shall  judge  what  ought  to  be 
done. 

16.  If  a  Congregational  minister  not  belonging  to  any 
association,  and  not  connected  as  pastor  with  any  church, 
shall  be  known  to  be  guilty  of  heresy  or  immorality  ;  any 
brother  in  the  ministry  acquainted  with  the  offence,  may, 


41 

after  dealing  with  him  privately  and  obtaining  no  satisfac- 
tion, propose  to  submit  the  matter  for  trial  to  an  ecclesi- 
astical council,  mutually  chosen  ;  and  if  he  shall  refuse, 
the  brother  who  has  been  aggrieved  and  has  dealt  with 
him  in  private,  may  proceed  to  bring  his  complaint  before 
a  regular  council  chosen  by  himself  from  Congregational 
churches.  If  in  any  case  the  oifending  minister,  having 
been  duly  notified,  shall  refuse  to  appear  before  said 
council  ;  the  council  are  authorized  to  act  on  the  case, 
and  may  pass  sentence  upon  the  offender  for  scandalous 
contempt,  and  for  any  offence  of  which  they  find  him 
guilty,  and  may,  in  their  own  behalf,  and  in  behalf  of 
Congregational  churches,  withdraw  fellowship  from  him. 

It  is  held  as  a  settled  principle,  that  every  Congrega- 
tional minister,  is  really  under  the  watch  and  care  of  the 
Congregational  denomination,  and  that  no  one  can  evade 
this  inspection  by  neglecting  to  unite  himself  with  an  as- 
sociation, or  by  refusing  to  acknowledge  that  he  is,  under 
God,  responsible  to  his  brethren,  and  liable  to  be  called 
to  account  by  them  for  heresy  or  immorality. 

17.  Every  candidate  for  the  ministry  shall,  during  the 
time  of  his  being  a  candidate,  be  under  the  watch  and 
care  of  the  association  that  gave  him  his  license  to  preach, 
and  liable  to  be  dealt  with  by  them  for  any  heresy  or  mis- 
demeanor. 

18.  No  person  shall  appear  as  advocate  for  another 
before  any  ecclesiastical  council,  who  is  not  a  pastor  or  a 
member  of  a  Congregational  church.  The  council  itself 
when  it  shall  judge  it  expedient,  may  designate  one  of  its 
own  members,  or  a  member  or  pastor  of  another  church, 
to  examine  witnesses,  and  in  other  ways  to  afford  necessa- 
ry aid  to  one  or  both  parties  during  a  trial. 

19.  When  it  is  desired  by  either  of  the  parties  calling 
a  mutual  council,  the  council  may  admit  oaths  to  be 
administered  to  the  witnesses. 

20.  If,  in  any  case  in  which  a  mutual  council  is  pro- 
posed, according  to  the  foregoing  articles,  the  party  to 
whom  the  proposal  is  made  shall  refuse  such  council,  it 
shall  be  deemed  an  irregularity,  and  the  party  proposing 
it,  shall  have  the  right  to  choose  a  council  himself  for  the 
trial  of  the  case, — it  being  his  duty  to  take  special  care 
to  select  a  council  free  from  prejudice  and  partiality. 


42 


CONCLUSION. 

We  are  aware  that  there  are  many  cases  which  occur 
in  relation  to  ecclesiastical  concerns,  for  which  no  pro- 
vision is  made  in  the  imperfect  manual  which  we  have 
prepared.  We  repeat  it  therefore,  that  what  we  have 
done  is  not  intended  as  a  complete  manual  to  be  adopted 
by  the  churches.  We  intend  only  to  set  out  the  business, 
leaving  it  to  be  carried  forward  and  finished  by  those  to 
whom  it  belongs,  and  in  the  way  which  they  shall  judge 
expedient.  And  if  by  our  instrumentality  the  churches 
and  ministers  of  our  order  may  be  induced  to  enter  on  a 
serious  consideration  of  the  principles  of  Congregational- 
ism, and  to  do  what  is  necessary  to  carry  those  principles 
into  effect,  and  thus  to  promote  the  peace  and  prosperity 
of  our  denomination;  our  labor,  which  we  undertook  by 
the  request  of  our  brethren,  will  not  be  in  vain.  It  has 
not  entered  into  our  thoughts,  that  Congregational  minis- 
ters, by  choosing  us  as  a  committee,  delegated  any  power 
or  right  to  us,  except  that  of  doing  what  we  could  to 
serve  the  cause  of  Congregationalism.  And  we  repeat  it, 
that  we  do  not  consider  what  we  now  publish  as  having 
any  more  authority  than  the  publication  of  any  other 
individual.  It  belongs  to  the  churches  with  their  pastors 
to  act  in  the  case,  and  their  acts  will  be  valid. 

It  has  appeared  to  us  in  every  point  of  view  expedient, 
that  the  whole  of  the  Platform  and  Confession  of  Faith, 
adopted  by  the  Puritan  Fathers,  should  be  annexed  to  the 
preceding  publication,  so  that  ministers  and  churches 
may  see  in  one  view  what  Congregationalism  was,  and 
what  we  hope  it  will,  for  substance,  continue  to  be.  The 
Synod  of  164s  approved  and  consented  to  the  West- 
minster Confession  of  Faith,  except  what  relates  to 
church    government.      The    Synod    which    met,    1680, 


43 

adopted  the  Savoy  Confession,  which  is  almost  entirely 
the  same  as  the  Westminster  Confession.  And  this  is 
the  Confession  of  Faith,  which  has,  from  that  time  to 
the  present,  been  published  with  the  Platform.  Only  a 
few  extracts  from  the  preface  to  the  Platform,  published 
in  1G48,  are  here  inserted.  The  whole  preface  is  long, 
and  relates  chiefly  to  the  proper  adjustment  of  questions 
and  difficulties  which  arcse  between  Congregational  and 
Presbyterial  churches.  But  the  short  preface  to  the  Con- 
fession of  Faith,  adopted  by  the  Synod  of  1680,  is  here 
given  entire. 

And  now,  dear  brethren,  let  us  keep  in  mind,  that  in 
all  we  do  or  attempt  to  do  in  regard  to  the  various  sub- 
jects presented  in  the  foregoing  report,  we  act  under  the 
eye  of  Him  who  is  the  Redeemer  and  Head  of  the 
church,  and  that  it  is  our  sacred  duty  to  seek  his  honor 
and  to  do  his  will.  And  let  us  cherish  that  spirit  of  love, 
which  seeketh  not  her  own,  which  is  not  easily  provoked, 
and  thinketh  no  evil  ;  which  beareth  all  things,  believeth 
all  things,  hopeth  all  things,  endureth  all  things.  And  in 
this  spirit  let  us  unitedly  labor  and  pray  for  the  peace 
and  prosperity  of  Christ's  kingdom.  And  may  grace  and 
mercy  and  peace  from  God  the  Father  and  the  Lord  Jesus 
Christ  be  ever  with  you. 

In  behalf  of  the  Committee, 

LEONARD  WOODS. 
Jan.  1,  1846. 


THE 

CAMBRIDGE  PLATFOEM 

OF 

CHURCH  DISCIPLINE, 

GATHERED    OUT    OF    THE    WORD    OF    GOD,   AND   AGREED    UPON    BY 

THE  ELDERS  AND  MESSENGERS  OF  THE  CHURCHES 
ASSEMBLED  IN  SYNOD, 

1648. 


EXTRACTS  FROM  THE  PREFACE. 


The  more  we  discern  the  unkind,  and  unbrotlierly,  and  un- 
christian contentions  of  our  godly  brethren  and  countrymen  in 
matters  of  church  government,  the  more  earnestly  do  we  desire 
to  see  them  join  together  in  one  common  faith,  and  ourselves 
with  them.  For  this  end,  having  perused  the  public  Confession 
of  Faith,  agreed  upon  by  the  reverend  assembly  of  divines 
at  Westminster,  and  finding  the  sum  and  substance  thereof,  in 
matters  of  doctrine,  to  express  not  their  own  judgments  only, 
but  ours  also  ;  and  being  likewise  called  upon  by  our  godly 
magistrates,  to  draw  up  a  public  confession  of  that  faith  which 
is  constantly  taught,  and  generally  professed  amongst  us  ;  we 
thought  good  to  present  unto  them,  and  with  them  to  our 
churches,  and  with  them  to  all  the  churches  of  Christ  abroad, 
our  professed  and  hearty  assent  and  attestation  to  the  whole 
Confession  of  Faith  (for  substance  of  doctrine)  which  the  rev- 
erend assembly  presented  to  the  religious  and  honorable  par- 
liament of  England  :  excepting  only  some  sections  which  con- 
cern points  of  controversy  in  church  discipline  ;  touching  which 
we  refer  ourselves  to  the  draft  of  church  discipline  in  the 
ensuing  treatise. 

The  truth  of  what  we  here  declare  may  appear  by  the  unani- 
mous vote  of  the  Synod  of  the  Elders  and  Messengers  of  our 
churches,  assembled  at  Cambridge,  the  last  of  the  sixth  month, 
1G48,  which  jointly  passed  in  these  words :  This  synod  having 
perused  and  considered,  with  much  gladness  of  heart,  and 
thankfulness  to  God,  the  Confession  of  Faith,  published  of  late 
by  the  reverend  assembly  in  England,  do  judge  it  to  be  very 


48 

holy,  orthodox,  and  judicious  in  all  matters  of  faith  ;  and  do 
therefore  freely  and  fully  consent  thereunto,  for  the  substance 
thereof.  Only  in  those  things  which  have  respect  to  church 
government  and  discipline,  we  refer  ourselves  to  the  Platform 
of  Church  Discipline,  agreed  upon  by  this  present  assembly  ; 
and  do  therefore  think  it  meet,  that  this  Confession  of  Faith 
should  be  commended  to  the  churches  of  Christ  amongst  us, 
and  to  the  honored  court,  as  worthy  of  their  due  consideration 
and  acceptance. 

The  Lord  Jesus  commune  with  all  our  hearts  in  secret,  and 
he  who  is  the  king  of  his  church,  let  him  be  pleased  to  exercise 
his  kingly  power  in  our  spirits,  that  so  his  kingdom  may  come 
into  our  churches  in  purity  and  peace.     Amen. 


PLATFORM 


CHAPTER   I. 


Of  the  form  of  church  government ;   and  that  it  is  one,  immutable,  and 
prescribed  in  the  word. 

1.  Ecclesiastical  polity,  or  church  government  or 
discipline,  is  nothing  else  but  that  form  and  order  that  is 
to  be  observed  in  the  church  of  Christ  upon  earth,  both 
for  the  constitution  of  it,  and  all  the  administrations  that 
therein  are  to  be  performed. 

Ezek.  xHii.  II.     Col.  ii.  5.     1  Tim.  iii.  15. 

2.  Church  government  is  considered  in  a  double  re- 
spect, either  in  regard  of  the  parts  of  government  them- 
selves, or  necessary  circumstances  thereof.  The  parts  of 
government  are  prescribed  in  the  word,  because  the  Lord 
Jesus  Christ,  the  king  and  lawgiver  of  his  church,  is  no 
less  faithful  in  the  house  of  God  than  was  Moses,  who 
from  the  Lord  delivered  a  form  and  pattern  of  government 
to  the  children  of  Israel  in  the  Old  Testament :  and  the 
holy  Scriptures  are  now  also  so  perfect,  as  they  are  able 
to  make  the  man  of  God  perfect,  and  thoroughly  furnished 
unto  every  good  work;  and  therefore  doubtless  to  the  well 
ordering  of  the  house  of  God. 

Heb.  iii.  5,  6.     Exod.  xxv.  40.     2  Tim.  iii.  16. 

3.  The  parts  of  church  government  are  all  of  them 
exactly  described  in  the  word  of  God,  being  parts  or 
means  of  instituted  worship,  according  to  the  second 
commandment,  and  therefore  to  continue  one  and  the 
same  unto  the  appearing  of  our  Lord  Jesus  Christ,  as  a 
kingdom  that  cannot   be  shaken,  until   he  shall  deliver  it 

5* 


50 

up  unto  God,  even  the  Father.  So  that  it  is  not  left 
in  the  power  of  men,  officers,  churches,  or  any  state  in 
the  world  to  add,  or  diminish,  or  alter  any  thing  in  the 
least  measure  therein. 

1  Tim.  iii.  15.  1  Chron.  xv.  13.  Ex.  xx.  4.  1  Tim.  vi.  1.3,  16.  Heb.  xii. 
27,  28.     1  Cor.  xv.  24.     Deut.  xii.  3t.     Ezek.  xliii.  8.      1  Kings,  xii.  31-33. 

4.  The  necessary  circumstances,  as  time  and  place, 
&/C.,  belonging  unto  order  and  decency,  are  not  so  left 
unto  men,  as  that  under  pretence  of  them  they  may  thrust 
their  own  inventions  upon  the  churches,  being  circum- 
scribed in  the  word  with  many  general  limitations,  where 
they  are  determined  in  respect  of  the  matter,  to  be  neither 
worship  itself,  nor  circumstances  separable  from  worship. 
In  respect  of  their  end,  they  must  be  done  unto  edifica- 
tion. In  respect  of  the  manner,  decently  and  in  order, 
according  to  the  nature  of  the  things  themselves,  and  civil 
and  church  custom.  Doth  not  even  nature  itself  teach 
yoQ  ?  Yea,  they  are  in  some  sort  determined  particularly, 
namely,  that  they  be  done  in  such  a  manner,  as,  all  cir- 
cumstances considered,  is  most  expedient  for  edification  : 
so,  as  if  there  be  no  error  of  man  concerning  their  deter- 
mination, the  determining  of  them  is  to  be  accounted  as 
if  it  were  divine. 

2  Kings,  xii  Ex  xx.  19.  Isa.  xxviti.  13.  Col.  i.  22,  23.  Acts,  xv.  28. 
Matt  XV.  9.  1  Cor.  xi.  23,  and  viii.  34.  1  Cor.  xiv.  2G,  and  xiv.  40,  and  xi. 
14,  16,  and  xiv.  12,  19.     Acts,  xv.  28. 


CHAPTER   II. 

Of  the  nature  of  the  catholic  church  in  general,  and  in  special  of  a  particular 
visible  church. 

1.  The  catholic  church  is  the  whole  company  of  those 
that  are  elected,  redeemed,  and  in  time  effectually  called 
from  the  state  of  sin  and  death,  unto  a  state  of  grace  and 
salvation  in  Jesus  Christ. 

Eph.  i.  22,  23,  and  v.  25,  26,  30.     Heb.  xii.  23. 

2.  This  church  is  either  triumphant,  or  militant. 
Triumphant,  the  number  of  them   who   are   glorified   in 


51 

heaven:  militant,  the  number  of  them  who  are  conflicting 
with  their  enemies  upon  earth. 

Rom.  viii.  17.     2  Tim.  ii.  12,  and  iv.  8.     Eph.  vi.  12,  13. 

3.  This  militant  church  is  to  be  considered  as  invisible, 
and  visible.  Invisible,  in  respect  of  their  relation  wherein 
they  stand  to  Christ,  as  a  body  unto  the  head,  being 
united  unto  him  by  the  Spirit  of  God,  and  faith  in  their 
hearts.  Visible,  in  respect  of  the  profession  of  their  faith, 
in  their  persons,  and  in  particular  churches.  And  so 
there  may  be  acknowledged  an  universal  visible  church. 

2  Tim.  ii.  19.  Rev.  ii.  17.  1  Cor.  vi.  17.  Eph.  iii.  17.  Rom.  i.  8.  1 
Thess.  i.  8.     Isa.  ii.  2.     1  Tim.  vi.  12. 

4.  The  members  of  the  militant  visible  church,  con- 
sidered either  as  not  yet  in  church-order,  or  as  walking 
according  to  the  church-order  of  the  gospel.  In  order, 
and  so  besides  the  spiritual  union  and  communion  com- 
mon to  all  believers,  they  enjoy  moreover  an  union  and 
communion  ecclesiastical-political.  So  we  deny  an  uni- 
versal visible  church. 

Acts,  xix.  1.     Col.  ii.  5.     MaU.  xviii.  17.     1  Cor.  v.  12. 

5.  The  state  of  the  members  of  the  militant  visible 
church  walking  in  order,  was  either  before  the  law,  eco- 
nomical, that  is  in  families;  or  under  the  law,  national; 
or  since  the  coming  of  Christ,  only  congregational :  (The 
term  independent  we  approve  not.)  Therefore  neither 
national,  provincial  nor  classical. 

Gen.  xviii.  19.     Exod.  xix.  6. 

6.  A  Congregational  church  is  by  the  institution  of 
Christ  a  part  of  the  militant  visible  church,  consisting  of 
a  company  of  saints  by  calling,  united  into  one  body  by 
a  holy  covenant,  for  the  public  worship  of  God,  and  the 
mutual  edification  one  of  another,  in  the  fellowship  of  the 
Lord  Jesus. 

1  Cor.  xiv.  23,  o6,  and  i.  2,  and  xii.  27.  Exod.  xix.  5,  6.  Deut.  xxix.  1, 
and  9  to  lo.     Acts,  ii.  42.     1  Cor.  xiv.  2G. 


52 


CHAPTER   III. 

Of  the  matter  of  the  visible  church,  both  in  respect  of  quality  and  quantity. 

1.  The  matter  of  a  visible  church  are  saints  by  calling. 

1  Cor.  i.  2.     Eph.  i.  1. 

2.  By  saints,  we  understand,  1.  Such  as  have  not  only 
attained  the  knowledge  of  the  principles  of  religion,  and 
are  free  from  gross  and  open  scandals,  but  also  do  to- 
gether with  the  profession  of  their  faith  and  repentance, 
walk  in  blameless  obedience  to  the  word,  so  as  that  in 
charitable  discretion  they  may  be  accounted  saints  by 
calling,  though  perhaps  some  or  more  of  them  be  unsound, 
and  hypocrites  inwardly,  because  the  members  of  such 
particular  churches  are  commonly  by  the  Holy  Ghost 
called  saints  and  faithful  brethren  in  Christ ;  and  sundry 
churches  have  been  reproved  for  receiving,  and  suffering 
such  persons  to  continue  in  fellowship  amongst  them,  as 
have  been  offensive  and  scandalous ;  the  name  of  God 
also  by  this  means  is  blasphemed,  and  the  holy  things  of 
God  defiled  and  profaned,  the  hearts  of  the  godly  grieved, 
and  the  wicked  themselves  hardened,  and  helped  forward 
to  damnation.  The  example  of  such  doth  endanger  the 
sanctity  of  others  :  a  little  leaven  leaveneth  the  whole 
lump.     2.  The  children  of  such,  who  are  also  holy. 

Heb.  vi.  1.  1  Cor.  i.  5.  Rom.  xv.  14.  Ps.  1.  16,  17.  Acts,  viii.  37.  Matt, 
iii.  G.  Rom  vi.  17.  1  Cor.  i.  2.  Phil.  i.  2.  Col.  i.  2.  Eph.  i.  1.  1  Cor.  v.  12, 
13.  Rev.  ii.  14,  15,  20.  Ezek.  xliv.  1,  [),  and  xxiii.  38,  39.  Num.  xix.  20. 
Ha^.  ii.  13,  14.  1  Cor.  xi.  27,  29.  Psal.  xxxvii.  21.  1  Cor.  v.  6.  1  Cor. 
vii.  14. 

3.  The  members  of  churches,  though  orderly  constitu- 
ted, may  in  time  degenerate,  and  grow  corrupt  and 
scandalous,  which  though  they  ought  not  to  be  tolerated 
in  the  church,  yet  their  continuance  therein,  through  the 
defect  of  the  execution  of  discipline  and  just  censures, 
doth  not  immediately  dissolve  the  being  of  the  church,  as 
appears  in  the  church  of  Israel,  and  the  churches  of 
Galatia  and  Corinth,  Pergamus  and  Thyatira. 

Jer.  ii.  21.  1  Cor.  v.  12.  Jer.  u.  4.  Gal.  v.  4.  2  Cor.  xii.  21.  Rev.  ii.  14, 
15,  and  xxi.  21. 


53 

4.  The  matter  of  the  church  in  respect  of  its  quantity, 
ought  not  to  be  of  greater  number  than  may  ordinarily 
meet  together  conveniently  in  one  place ;  nor  ordinarily 
fewer,  than  may  conveniently  carry  on  church-work. 
Hence  when  the  holy  Scripture  makes  mention  of  the 
saints  combined  into  a  church-estate,  in  a  town  or  city 
where  was  but  one  congregation,  it  usually  calleth  those 
saints  The  Church,  in  the  singular  number;  as,  The 
church  of  the  Thessalonians,  The  church  of  Smyrna, 
Philadelphia,  and  the  like ;  but  when  it  speaketh  of  the 
saints  in  a  nation  or  province,  wherein  there  were  sundry 
congregations,  it  frequently  and  usually  calleth  them  by 
the  name  of  Chuj^chcs,  in  the  plural  number,  as  the 
churches  of  Asia,  Galatia,  Macedonia,  and  the  like ; 
which  is  further  confirmed  by  what  is  written  of  sundry 
of  those  churches  in  particular,  how  they  were  assembled 
and  met  together,  the  whole  church  in  one  place,  as  the 
church  at  Jerusalem,  the  church  at  Antioch,  the  church 
at  Corinth,  and  Cenchrea,  though  it  were  more  near  to 
Corinth,  it  being  the  port  thereof,  and  answerable  to  a 
village,  yet  being  a  distinct  congregation  from  Corinth,  it 
had  a  church  of  its  own,  as  well  as  Corinth  had. 

1  Cor.  xiv.  21.  Matt,  xviii.  17.  Rom.  xvi  1.  1  Thess.  i.  1.  Rev.  ii.  8,  and 
iii.  7.  1  Cor.  xvi.  I,  19.  Gal.  i.  2.  2  Cor.  viii.  1.  1  Thess.  ii.  14.  Acts,  ii. 
46,  and  v.  12,  and  vi.  2,  and  xiv.  27,  and  xv.  38.  1  Cor.  v.  4,  and  xiv.  23. 
Rom.  xvi.  1. 

5.  Nor  can  it  with  reason  be  thought  but  that  every 
church  appointed  and  ordained  by  Christ,  had  a  ministry 
ordained  and  appointed  for  the  same  ;  and  yet  plain  it  is, 
that  there  were  no  ordinary  officers  appointed  by  Christ 
for  any  other  than  congregational  churches ;  elders  being 
appointed  to  feed,  not  all  flocks,  but  that  particular  flock 
of  God  over  which  the  Holy  Ghost  had  made  them  over- 
seers, and  that  flock  they  must  attend,  even  the  whole 
flock ;  and  one  congregation  being  as  much  as  any  ordi- 
nary elders  can  attend,  therefore  there  is  no  greater  church 
than  a  congregation,  which  may  ordinarily  meet  in  one 
place. 

Acts,  XX.  28. 


64 


CHAPTER  IV. 

Of  the  form  of  a  visible  church,  and  of  church  covenant, 

1.  Saints  by  calling  must  have  a  visible  political  union 
amongst  themselves,  or  else  they  are  not  yet  a  particular 
church,  as  those  similitudes  hold  forth,  which  the  Scrip- 
ture makes  use  of  to  show  the  nature  of  particular 
churches,  as  a  body,  a  building,  or  house,  hands,  eyes, 
feet,  and  other  members  must  be  united,  or  else  (remaining 
separate)  are  not  a  body.  Stones,  timber,  though  squared, 
hewn  and  polished,  are  not  a  house,  until  they  are  com- 
pacted and  united  ;  so  saints  or  believers,  in  judgment  of 
charity,  are  not  a  church,  unless  orderly  knit  together. 

1  Cor.  xii.  27.    1  Tim.  iii.  15.    Eph.  ii.  22.    1  Cor.  xii.  13,  16,  17. 

2.  Particular  churches  cannot  be  distinguished  one 
from  another,  but  by  their  forms:  Ephesus  is  not  Smyrna, 
nor  Pergamus,  Thyatira,  but  each  one  a  distinct  society 
of  itself,  having  officers  of  their  own,  which  had  not  the 
charge  of  others  ;  virtues  of  their  own,  for  which  others 
are  not  praised ;  corruptions  of  their  own,  for  which 
others  are  not  blamed. 

Rev.  i. 

3.  This  form  is  the  visible  covenant,  agreement,  or 
consent,  whereby  they  give  up  themselves  unto  the  Lord, 
to  the  observing  of  the  ordinances  of  Christ  together  in 
the  same  society,  which  is  usually  called  the  church 
covenant :  For  we  see  not  otherwise  how  members  can 
have  church-power  one  over  another  mutually.  The 
comparing  of  each  particular  church  unto  a  city,  and  unto 
a  spouse,  seemeth  to  conclude  not  only  a  form,  but  that 
that  form  is  by  way  of  covenant.  The  covenant,  as  it 
was  that  which  made  the  family  of  Abraham,  and  children 
of  Israel,  to  be  a  church  and  people  unto  God,  so  it  is 
that  which  now  makes  the  several  societies  of  Gentile- 
believers  to  be  churches  in  these  days. 

Exod  xix.  5,  8.    Deut.xxix.  12,  13.    Zech.  xi.  14-,  and  ix.  11.    Eph.  ii.  19. 
2  Cor.  xi.  2.     (Jen.  xvii.  7.     Deul.  xxix.  12,  13.     Eph.  ii.  12,  lU. 

4.  This  voluntary  agreement,  consent,  or  covenant, 
(for  all  these  are  here  taken  for  the  same,)   although  the 


B5 

more  express  and  plain  it  is,  the  more  fully  it  puts  us  in 
mind  of  our  mutual  duty,  and  stirreth  us  up  to  it,  and 
leaveth  less  room  for  the  questioning  of  the  truth  of  the 
church-estate  of  a  company  of  professors,  and  the  truth  of 
membership  of  particular  persons ;  yet  we  conceive  the 
substance  of  it  is  kept,  where  there  is  a  real  agreement 
and  consent  of  a  company  of  faithful  persons  to  meet 
constantly  together  in  one  congregation,  for  the  public 
worship  of  God,  and  their  mutual  edification  ;  which  real 
agreement  and  consent  they  do  express  by  their  constant 
practice  in  coming  together  for  the  public  worship  of 
God,  and  by  their  religious  subjection  unto  the  ordinances 
of  God  there  ;  the  rather  if  we  do  consider  how  Scripture- 
covenants  have  been  entered  into  not  only  expressly  by 
word  of  mouth,  but  by  sacrifice,  by  hand  writing  and  seal, 
and  also  sometimes  by  silent  consent,  without  any  writing 
or  expression  of  words  at  all. 

Exod.  xix  5,  and  xx.  8,  and  xxiv.  3,  17.  Josh.  xxiv.  18-24..  Psalm  1.  5. 
Neh.  ix.  38,  and  x.  1.     Gen.  xvii.     Deut.  xxix. 

5.  This  form  being  by  mutual  covenant,  it  followeth,  it 
is  not  faith  in  the  heart,  nor  the  profession  of  that  faith, 
nor  cohabitation,  nor  baptism.  1.  Not  faith  in  the  heart, 
because  that  is  invisible.  2.  Not  a  bare  profession,  be- 
cause that  declareth  them  no  more  to  be  members  of  one 
church  than  of  another.  3.  Not  cohabitation  :  atheists  or 
infidels  may  dwell  together  with  believers.  4.  Not  bap- 
tism, because  it  presupposeth  a  church-estate,  as  circum- 
cision in  the  Old  Testament,  which  gave  no  being  unto  the 
church,  the  church  being  before  it,  and  in  the  wilderness 
without  it.  Seals  presuppose  a  covenant  already  in  being. 
One  person  is  a  complete  subject  of  baptism,  but  one 
person  is  incapable  of  being  a  church. 

6.  All  believers  ought,  as  God  giveth  them  opportunity 
thereunto,  to  endeavor  to  join  themselves  unto  a  particular 
church,  and  that  in  respect  of  the  honor  of  Jesus  Christ, 
in  his  example  and  institution,  by  the  professed  acknowl- 
edgment of,  and  subjection  unto  the  order  and  ordinances 
of  the  gospel ;  as  also  in  respect  of  their  good  of  commu- 
nion, founded  upon  their  visible  union,  and  contained  in 
the  promises  of  Christ's  special  presence  in  the  church  ; 
w^hence  they  have  fellowship  with  him,  and  in  him  one 
with  another ;   also,  for  the  keeping  of  them  in  the  way  of 


56 

God's  commandments,  and  recovering  of  them  in  case  of 
wandering,  (which  all  Christ's  sheep  are  subject  to  in  this 
life,)  being  unable  to  return  of  themselves ;  together  with 
the  benefit  of  their  mutual  edification,  and  of  their  pos- 
terity, that  they  may  not  be  cut  off  from  the  privileges  of 
the  covenant.  Otherwise,  if  a  believer  offends,  he  remains 
destitute  of  the  remedy  provided  in  that  behalf  And 
should  all  believers  neglect  this  duty  of  joining  to  all 
particular  congregations,  it  might  follow  thereupon,  that 
Christ  should  have  no  visible  political  churches  upon 
earth. 

Acts,  ii.  47,  and  ix.  26.  Matt.  iii.  13,  14,  15,  and  xxviii.  19,20.  Psalm 
cxxxiii.  2,  3,  and  Ixxxvii.  7.  Matt,  xviii.  20  1  John,  i.  3.  Ps.  cxix.  176. 
1  Peter,  ii.  25.     Eph.  iv.  16.     John,  xxii.  24,  25.     Matt,  xviii.  15,  IG,  17. 


CHAPTER  V. 


Of  the  first  subject  of  church  power ;  or,  to  whom  church  power  doth  first 
belong. 

The  first  subject  of  church  power  is  either  supreme  or 
subordinate  and  ministerial ;  the  supreme,  by  way  of  gift 
from  the  Father,  is  the  Lord  Jesus  Christ :  The  ministe- 
rial is  either  extraordinary  as  the  apostles,  prophets  and 
evangelists ;  or  ordinary,  as  every  particular  Congrega- 
tional church. 

Mat.  xviii.  18.  Rev.  iii.  7.  Isa.  ix.  6.  John  xx.  21,  23.  1  Cor.  xiv.  32. 
Til.  i.  5.     1  Cor.  v.  12. 

2.  Ordinary  church  power,  is  either  the  power  of 
office,  that  is,  such  as  is  proper  to  the  eldership,  or  power 
of  privilege,  such  as  belongs  unto  the  brotherhood.  The 
latter,  is  in  the  brethren  formally,  and  immediately  from 
Christ,  that  is,  so  as  it  may  be  acted  or  exercised  imme- 
diately by  themselves  ;  the  former  is  not  in  them  formally 
or  immediately,  and  therefore  cannot  be  acted  or  exer- 
cised immediately  by  them,  but  is  said  to  be  in  them,  in 
that  they  design  the  persons  unto  office,  who  only  are  to 
act,  or  to  exercise  this  power. 

Rom.  xii.  4,  8.     Acts  i.  23,  and  vi.  3,  4,  and  xiv.  23.     1  Cor.  x.  29,  30. 


57 


CHAPTER  VI. 

Of  the  officers  of  the  church,  and  especially  of  pastors  and  teachers. 

1.  A  CHURCH  being  a  company  of  people  combined  to- 
gether by  covenant  for  the  worship  of  God,  it  ap})eareth 
thereby,  that  there  may  be  the  essence  and  being  of  a 
church  without  any  officers,  seeing  there  is  both  tlie  form 
and  matter  of  a  church  ;  which  is  implied  when  it  is 
said,  the  apostles  ordained  elders  in  every  church. 

Acts,  xiv.  23. 

2.  Nevertheless,    though     officers    be    not    absolutely 

necessary  to  the  simple  being  of  churches,  when  they  be 

called,   yet   ordinarily    to  their   calling   they  are,    and  to 

their  well  being;   and  therefore  the  Lord  Jesus,  cut  of  his 

tender  compassion,  hath  appointed  and   ordained  officers, 

which    he    would  not  have  done,  if  they  had  not   been 

useful  and  needful  for  the  church ;  yea,  being   ascended 

into  heaven,  he  received  gifts  for  men,  and  gave  gifts  to 

men,  whereof  officers  for  the  church  are  justly  accounted 

no  small  parts,  they  being  to  continue  to  the  end   of  the 

world,  and  for  the  perfecting  of  all  the  saints. 

Honi.  X.  17.  Jer.  iii.  15.  I  Cor.  xii.  28.  Eph.  iv.  11.  Psalm  Ixviii.  18. 
Eph.  iv.  8,  11.  andiv.  12,  13. 

3.  These  officers  were  either  extraordinary  or  ordinary: 
extraordinary,  as  apostles,  prophets,  evangelists;  ordinary, 
as  elders  and  deacons.  The  apostles,  prophets,  and 
evangelists  as  they  were  called  extraordinarily  by  Christ, 
so  their  office  ended  with  themselves  ;  whence  it  is  that 
Paul  directing  Timothy  how  to  carry  along  church- 
administrations,  giveth  no  direction  about  the  choice  or 
course  of  apostles,  prophets,  or  evangelists,  but  only  of 
elders  and  deacons  ;  and  when  Paul  was  to  take  his  last 
leave  of  the  church  of  Ephesus,  he  conuTiitted  the  care 
of  feeding  the  church  to  no  other,  but  unto  the  elders  of 
that  church.  The  like  charge  doth  Peter  commit  to  the 
elders. 

1  Cor.  xii  t?>.  Eph.  iv.  11.  Acts,  viii.  6,  IG.  19,  and  xi.  28.  Rom.  xi. 
13.  1  Cor.  iv.  9.  1  Tim.  iii.  1,  2,  8  to  13.  Tit.  i,  5.  Acts,  xx.  17,  2J.  1 
Pet.  V.  1,2,3. 


58 

4.  Of  elders,  who  are  also  in  scripture  called  bishops, 
some  attend  chiefly  to  the  ministry  of  the  word,  as  the 
pastors  and  teachers ;  others  attend  especially  unto  rule, 
who  are  therefore  called  ruling  elders. 

iTim.  ii.  3.     Phil.  i.  1.     Acts,  xx.  17,  28.     1  Tim.  v.  7. 

5.  The  office  of  pastor  and  teacher,  appears  to  be  dis- 
tinct. The  pastor's  special  work  is,  to  attend  to  exhorta- 
tion, and  therein  to  administer  a  word  of  wisdom ;  the 
teacher  is  to  attend  to  doctrine,  and  therein  to  administer 
a  word  of  knowledge  ;  and  either  of  them  to  administer 
the  seals  of  that  covenant,  unto  the  dispensation  whereof 
they  are  alike  called  ;  as  also  to  execute  the  censures, 
being  but  a  kind  of  application  of  the  word  :  The  preach- 
ing of  which,  together  with  the  application  thereof,  they 
are  alike  charged  withal. 

Epli.  iv.  11.     Rom.  xii.  7,  8.     1  Cor.  xii.  8.     2Tim.  iv.  1,2.     Titus,  i.  9. 

6.  And  forasmuch  as  both  pastors  and  teachers  are 
given  by  Christ  for  the  perfecting  of  the  saints,  and  edify- 
ino-  of  his  body  ;  which  saints  and  body  of  Christ  is  his 
church  :  therefore  we  account  pastors  and  teachers  to 
be  both  of  them  church  officers,  and  not  the  pastor  for 
the  church,  and  the  teacher  only  for  the  schools  :  Though 
this  we  gladly  acknowledge,  that  schools  are  both  lawful, 
profitable  and  necessary  for  the  training  up  of  such  in 
good  literature  or  learning,  as  may  afterwards  be  called 
forth  unto  office  of  pastor  or  teacher  in  the  church. 

Eph.  iv.  11,  12.  audi.  22,  23.     1  Sam.  x.  12,  19,  20.    2  Kings,  ii.  3,  15. 


CHAPTER  VII. 

Of  ruling  elders  and  deacons. 

I.  The  ruling  elder's  office  is  distinct  from  the  office  of 
pastor  and  teacher.  The  ruling  elders  are  not  so  called, 
to  exclude  the  pastors  and  teachers  from  ruling,  because 
rulino  and  governing  is  common  to  these  with  the  other; 
whereas  attending  to  teach  and  preach  the  word  is 
peculiar  unto  the  former. 

Kom.  xii.  7,  8,  9.     1  Tim.  v.  17.     1  Cor.  xii.  28,    Heb.xiii.  17.    ITim. 
V.  17. 


59 

2.  The  ruling  elder's  work  is  to  join  with  the  pastor 
and  teacher  in  those  acts  of  spiritual  rule  which  are  dis- 
tinct from  the  ministry  of  the  word  and  sacraments  com- 
mitted to  them.  Of  which  sort  these  be  as  followeth  : 
1,  To  open  and  shut  the  doors  of  God's  house,  by  the 
admission  of  members  approved  by  the  church ;  by 
ordination  of  officers  chosen  by  the  church ;  and  by 
excommunication  of  notorious  and  obstinate  offenders 
renounced  by  the  church  ;  and  by  restoring  of  penitents 
forgiven  by  the  church.  2.  To  call  the  church  together 
when  there  is  occasion,  and  seasonably  to  dismiss  them 
again.  3.  To  prepare  matters  in  private,  that  in  public 
they  may  be  carried  to  an  end  with  less  trouble,  and  more 
speedy  dispatch.  4.  To  moderate  the  carriage  of  all 
matters  in  the  church  assembled;  as,  to  propound  matters 
to  the  church,  to  order  the  season  of  speech  and  silence, 
and  to  pronounce  sentence  according  to  the  mind  of 
Christ,  with  the  consent  of  the  church.  5.  To  be  guides 
and  leaders  to  the  church,  in  all  matters  whatsoever  per- 
taining to  church-administrations  and  actions.  6.  To 
see  that  none  in  the  church  live  inordinately,  out  of  rank 
and  place,  without  a  calling,  or  idly  in  their  calling. 
7.  To  prevent  and  heal  such  offences  in  life  or  in  doc- 
trine, as  might  corrupt  the  church.  8.  To  feed  the  flock 
of  God  with  a  word  of  admonition.  9.  And  as  they 
shall  be  sent  for,  to  visit  and  to  pray  over  their  sick 
brethren.  10.  And  at  other  times  as  opportunity  shall 
serve   thereunto. 

1  Tim.  V.  17.  2  Chron.  xxiii.  19.  Rev.  xxi.  12.  1  Tim.  iv.  14.  Mat. 
xviii.  17.  2  Cor.  ii.  7,  8.  Acts.  ii.  6,  and  xxi.  18,  22,  23.  and  vi.  2,  3,  and 
xiii.  15.  2  Cor.  viii.  19.  Heb.  xiii.  7,  17.  2  Thes.s.  ii.  10,' 11,  12.  Acts,  xx. 
28,  32.     1  Thess.  v.  12.    James,  v.  14.     Acts,  xx.  20. 

3.  The  office  of  a  deacon  is  instituted  in  the  church  by 
the  Lord  Jesus  ;  sometimes  they  are  called  helps.  The 
scripture  telleth  us  how  they  should  be  qualified,  "  Grave, 
not  double  tongued,  not  given  to  much  wine,  not  given  to 
filthy  lucre."  They  must  first  be  proved,  and  then  use 
the  office  of  a  deacon,  being  found  blameless.  The 
office  and  work  of  the  deacon,  is  to  receive  the  offerings  of 
the  church,  gifts  given  to  the  church,  and  to  keep  the 
treasury  of  the  church,  and  therewith  to  serve  the  tables 
which  the  church  is  to  provide  for  ;  as  the  Lord's  table, 


60 

the  table  of  the  ministers,  and  of  such  as  are  in  necessity, 
to  whom  they  are  to  distribute  in  simplicity. 

Acts,  vi.  3,G.  Phil.  i.  1.  1  Tim.  iii.  8.  1  Cor.  xii.  28.  1  Tim.  iii.  8,  9. 
Acts,  iv.  .35,  and  vi.  2,  3.     Rom.  xii.  8. 

4.  The  office  therefore  being  limited  unto  the  care  of 
the  temporal  good  things  of  the  church,  it  extends  not  unto 
the  attendance  upon,  and  administration  of  the  spiritual 
things  thereof,  as  the  word  and  sacraments,  or  the  like. 

1  Cor.  vii.  17. 

5.  The  ordinance  of  the  apostle,  and  practice  of  the 
church,  commends  the  Lord's  day  as  a  fit  time  for  the 
contributions  of  the  saints. 

1  Cor.  xvi.  1,2,3. 

6.  The  instituting  of  all  these  officers  in  the  church,  is 
the  work  of  God  himself,  of  the  Lord  Jesus  Christ,  of  the 
Holy  Ghost :  and  therefore  such  officers  as  he  hath  not 
appointed  are  altogether  unlawful  either  to  be  placed  in 
the  church,  or  to  be  retained  therein,  and  are  to  be  looked 
at  as  human  creatures,  mere  inventions  and  appoint- 
ments of  man,  to  the  great  dishonor  of  Christ  Jesus,  the 
Lord  of  his  house,  the  king  of  his  church,  whether  popes, 
patriarchs,  cardinals,  arch-bishops,  lord-bishops,  arch- 
deacons, officials,  commissaries,  and  the  like.  These 
and  the  rest  of  that  hierarchy  and  retinue,  not  being 
plants  of  the  Lord's  planting,  shall  all  be  certainly  rooted 
out  and  cast  forth. 

1  Cor.  xii.  28.     Eph.  iv.  8,  II.     Acts,  xx  28.     Mat.  xv.  13. 

7.  The  Lord  hath  appointed  ancient  widows,  where 
they  may  be  had,  to  minister  in  the  church,  in  giving 
attendance  to  the  sick,  and  to  give  succour  unto  them, 
and  others  in  the  like  necessities. 

1  Tim.  V.  9,  10. 


CHAPTER  Vni. 

Of  the  election  of  church  olHcers. 

I.  No  man  may  take  the   honor    of  a  church  officer 
unto  himself,  but  he  that  is  called  of  God,  as  was  Aaron, 
Heb.  V.  4. 


61 

2.  Calling  unto  office  is  either  immediate,  by  Christ 
himself,  such  was  the  call  of  the  apostles  and  prophets  ; 
this  manner  of  calling  ended  with  them  as  hath  been 
said  :  or  mediate,  by  the  church. 

Gal.  i.  1.  Acts,  xiv.  23,  and  vi.  3. 

3.  It  is  meet  that  before  any  be  ordained  or  chosen 
officers,  they  should  first  be  tried  and  proved ;  because 
hands  are  not  suddenly  to  be  laid  upon  any,  and  both 
elders  and  deacons  must  be  of  honest  and  good  report. 

1  Tim.  V.  22,  and  vii.  10.  Acts,  xvi.  2,  and  vi.  3. 

4.  The  things  in  respect  of  which  they  are  to  be  tried, 
are  those  gifts  and  virtues  which  the  scripture  requireth 
in  men  that  are  to  be  elected  into  such  places,  viz.  that 
elders  must  be  blameless,  sober,  apt  to  teach,  and  endued 
with  such  other  qualifications  as  are  laid  down,  1  Tim.  iii. 
2.  Tit.  i.  6  to  9.  Deacons  to  be  fitted  as  is  directed, 
Acts,  vi.  3.   1  Tim.  iii.  8  to  11. 

5.  Officers  are  to  be  called  by  such  churches  where- 
unto  they  are  to  minister.  Of  such  moment  is  the 
preservation  of  this  power,  that  the  churches  exercised  it 
in  the  presence  of  the  apostles. 

Acts,  xiv.  23,  and  i.  23,  and  vi.  3,  4,  5. 

6.  A  church  being  free,  cannot  become  subject  to  any, 
but  by  a  free  election ;  yet  when  such  a  people  do  choose 
any  to  be  over  them  in  the  Lord,  then  do  they  become 
subject,  and  most  willingly  submit  to  their  ministry  in  the 
Lord,  whom  they  have  so  chosen. 

,  Gal.  V.  13.  Heb  xiii.  17. 

7.  And  if  the  church  have  power  to  choose  their 
officers  and  ministers,  then  in  case  of  manifest  unworthi- 
ness  and  delinquency,  they  have  power  also  to  depose 
them  :  for  to  open  and  shut,  to  choose  and  refuse,  to 
constitute  in  office  and  remove  from  office,  are  acts 
belonging  to  the  same  power. 

Rom.  xvi.  17. 

8.  We  judge  it  much  conducing  to  the  well  being  and 
communion  of  churches,  that  where  it  may  conveniently 
be  done,  neighbour  churches  be  advised  withal,  and  their 

6* 


62 

help   made  use   of   in    the  trial   of   church    officers,    in 
order  to  their  choice. 

Cant.  viii.  8,  9. 

9.  The  choice  of  such  church  officers  belongeth  not  to 
the  civil  magistrates,  as  such,  or  diocesan  bishops,  or 
patrons  ;  for  of  these,  or  any  such  like,  the  Scripture 
is  wholly  silent,  as  having  any  power  therein. 


CHAPTER  IX. 

Of  ordination,  and  imposition  of  hands. 

1.  Church  officers  are  not  only  to  be  chosen  by  the 
church,  but  also  to  be  ordained  by  imposition  of  hands 
and  prayer;  with  which,  at  the  ordination  of  elders,  fasting 
also  is  to  be  joined. 

Acts,  xiii.  3,  and  xiv.  23.  1  Tim.  v.  22. 

2.  This  ordination  we  account  nothing  else,  but  the 
solemn  putting  of  a  man  into  his  place  and  office  in  the 
church,  whereunto  he  had  right  before  by  election  ;  being 
like  the  installing  of  a  magistrate  in  the  commonwealth. 
Ordination  therefore  is  not  to  go  before,  but  to  follow 
election.  The  essence  and  substance  of  the  outward 
calling  of  an  ordinary  officer  in  the  church,  doth  not  con- 
sist in  his  ordination,  but  in  his  voluntary  and  free 
election  by  the  church,  and  in  his  accepting  of  that  elec- 
tion ;  whereupon  is  founded  that  relation  between  pastor 
and  flock,  between  such  a  minister  and  such  a  people. 
Ordination  doth  not  constitute  an  officer,  nor  give  him  the 
essentials  of  his  office.  The  apostles  were  elders  without 
imposition  of  hands  by  men  ;  Paul  and  Barnabas  were 
officers  before  that  imposition  of  hands,  Acts,  xiii,  3. 
The  posterity  of  Levi  were  priests  and  Levites,  before 
hands  were  laid  on  them  by  the  children  of  Israel. 

Numb.  viii.  10.     Acts,  vi   5,  6,  and  xiii.  2,  3,  and  xiv.  23. 

3.  In  such  churches  where  there  are  elders,  imposition 
of  hands  in  ordination  is  to  be  performed  by  those  elders. 

1  Tim.  iv.  14.     Acts,  xiii.  3.     1  Tim.  v.  22. 


63 

4.  In  such  churches  wliere  there  are  no  elders,  imposi- 
tion of  hands  may  be  performed  by  some  of  the  bretiiren 
orderly  chosen  by  the  church  thereunto.  For  if  the  peo- 
ple may  elect  officers,  which  is  the  greater,  and  wherein 
the  substance  of  the  office  consists,  they  may  much  more 
(occasion  and  need  so  requiring)  impose  hands  in  ordina- 
tion, which  is  less,  and  but  the  accomplishment  of  the 
other. 

Numb.  viii.  10. 

5.  Nevertheless,  in  such  churches  where  there  are  no 
elders,  and  the  church  so  desire,  we  see  not  why  imposi- 
tion of  hands  may  not  be  performed  by  the  elders  of  other 
churches.  Ordinary  officers  laid  hands  upon  the  officers 
of  many  churches  :  the  presbytery  at  Ephesus  laid  hands 
upon  Timothy,  an  evangelist ;  the  presbytery  at  Antioch 
laid  hands  upon  Paid  and  Barnabas. 

1  Tim.  iv.  14.  Acts,  xiii.  3. 

6.  Church  officers  are  officers  to  one  church,  even  that 
particular  church  over  which  the  Holy  Ghost  hath  made 
them  overseers.  Insomuch  as  elders  are  commanded  to 
feed,  not  all  flocks,  but  that  flock  which  is  conunitted  to 
their  faith  and  trust,  and  dependeth  upon  them.  Nor 
can  constant  residence  at  one  congregation  be  necessary 
for  a  minister,  no,  nor  yet  lawful,  if  he  be  not  a  minister 
to  one  congregation  only,  but  to  the  church  universal  ; 
because  he  may  not  attend  one  part  only  of  the  church 
whereto  he  is  a  minister,  but  he  is  called  to  attend  unto  all 
the  flock. 

1  Pet.  V.  2.  Acts,  XX.  28. 

7.  He  that  is  clearly  loosed  from  his  office-relation 
unto  that  church  whereof  he  was  a  minister,  cannot  be 
looked  at  as  an  officer,  nor  perform  anv  act  of  office  in 
any  other  church,  unless  he  be  again  orderly  called  unto 
office  ;  which  when  it  shall  be,  we  know  nothing  to  hin- 
der, but  imposition  of  hands  also  in  his  ordination  ought  to 
be  used  towards  him  again.  For  so  Paul  the  apostle  re- 
ceived imposition  of  hands  twice  at  least  from  Ananias. 

Acts,  ix.  17,  and  xiii.  3. 


64 


CHAPTER  X. 

Of  the  power  of  the  church  and  its  presbytery. 

1.  Supreme  and  lordly  power  over  all  the  churches 
upon  earth  doth  only  belong  unto  Jesus  Christ,  who  is 
king  of  the  church,  and  the  head  thereof.  He  hath  the 
government  upon  his  shoulders,  and  hath  all  power  given 
to  him,  both  in  heaven  and  earth. 

Psahn  ii;  6.     Eph.  i.  21,  22.     Isa.  ix.  6.     Matt,  xxviii.  18. 

2.  A  company  of  professed  believers  ecclesiastically 
confederate,  as  they  are  a  church  before  they  have 
officers,  and  without  them  ;  so  even  in  that  estate,  sub- 
ordinate charch-power  under  Christ,  delegated  to  them  by 
him,  doth  belong  to  them,  in  such  a  manner  as  is  before 
expressed,  chap.  v.  sect.  2,  and  as  flowing  from  the  very 
nature  and  essence  of  a  church  :  it  being  natural  to  all 
bodies,  and  so  unto  a  church  body,  to  be  furnished  with 
sufficient  power  for  its  own  preservation  and  subsistence. 

Acts,  i.  "23,  and  xiv.  23,  and  vi.  3,  4.     Matt,  xviii.  17.     1  Cor.  v.  4,  5. 

3.  This  government  of  the  church  is  a  mixt  govern- 
ment, and  so  hath  been  acknowledged  long  before  the 
term  of  independency  was  heard  of.  In  respect  of 
Christ,  the  head  and  King  of  the  church,  and  the  sove- 
reign power  residing  in  him,  and  exercised  by  him,  it  is 
a  monarchy ;  in  respect  of  the  body  or  brotherhood  of  the 
church,  and  power  from  Christ  granted  unto  them,  it 
resembles  a  democracy ;  in  respect  of  the  presbytery, 
and  power  committed  unto  them,  it  is  an  aristocracy. 

Kev  iii.  7.     1  Cor.  v.  12.     1  Tim.  v,  17. 

4.  The  sovereign  power  which  is  peculiar  unto  Christ, 
is  exercised,  1.  In  calling  the  church  out  of  the  world 
into  holy  fellowship  with  himself  2.  In  instituting  the 
ordinances  of  his  worship,  and  appointing  his  ministers 
and  officers  for  the  dispensing  of  them.  3.  In  giving 
laws  for  the  ordering  of  all  our  ways,  and  the  ways  of 
his  house.  4.  In  giving  power  and  life  to  all  his  institu- 
tions, and  to  his  people  by  them.     5.  In   protecting  and 


65 

delivering  liis  church  against  and  from  all   the  enemies  of 
their  peace. 

Gal  i.  4.  Rev.  v.  8,  9.  Matt  xxviii.  20.  Eph.  iv.  8,  1 1.  James,  iv.  12. 
Isa.  xxxiii.  22.     1  Tim   iii.  15.     2  Cor.  x.  4,  5.     Isa.  xxxii.  2.     Luke,  i.  71. 

5.  The  power  granted  by  Christ  unto  the  body  of  the 
church  and  brotherhood,  is  a  prerogative  or  privilege 
which  the  church  doth  exercise,  1.  In  choosing  their 
own  othcers,  whether  elders  or  deacons.  2.  In  admission 
of  their  own  members;  and  therefore  there  is  great  reason 
they  should  have  power  to  remove  any  from  their  fellow- 
ship again.  Hence  in  case  of  offence,  any  brother  hath 
power  to  convince  and  admonish  an  offending  brother; 
and  in  case  of  not  hearing  him,  to  take  one  or  two  more 
to  set  on  the  admonition ;  and  in  case  of  not  hearing 
them,  to  proceed  to  tell  the  church  ;  and  as  his  offence 
may  require,  the  whole  church  hath  power  to  proceed  to 
the  public  censure  of  him,  whether  by  admonition  or  ex- 
communication ;  and  upon  his  repentance,  to  restore  him 
again  unto  his  former  communion. 

Acts,  vi.  3,  5,  and  xiv.  23,  and  ix.  2G.  Malt,  xviii.  15,  IG,  17.  Tit.  iii.  10. 
Col.  iv.  17.     2  Cor.  ii.  1,  8. 

6.  In  case  an  elder  offend  incorrigibly,  the  matter  so 
requiring,  as  the  church  had  power  to  call  him  to  office, 
so  they  have  power  according  to  order  (the  council  of 
other  churches,  where  it  may  be  had,  directing  thereto)  to 
remove  him  from  his  office  ;  and  being  now  but  a  mem- 
ber, in  case  he  add  contumacy  to  his  sin,  the  church  that 
had  power  to  receive  him  into  their  fellowship,  hath  also 
the  same  power  to  cast  him  out,  that  they  have  concern- 
ing any  other  member. 

Col.  iv.  17,     Rom.  xvi.  17.  JMalt.  xviii.  17. 

7.  Church  government  or  rule,  is  placed  by  Christ  in 
the  officers  of  the  church,  who  are  therefore  called  rulers, 
while  they  rule  with  God  ;  yet  in  case  of  maladministra- 
tion, they  are  subject  to  the  power  of  the  church,  as  hath 
been  said  before.  The  Holy  Ghost  frequently,  yea 
always,  where  it  mentioneth  church  rule,  and  church 
government,  ascribeth  it  to  elders ;  whereas  the  work  and 
duty  of  the  people  is  expressed  in  the  phrase  of  obeying 
their  elders,  and  submitting  themselves  unto  them  in  the 
Lord.     So  as  it  is  manifest,  that  an   organic  or  complete 


66 

church   is   a  body  politic,   consisting  of  some    that   are 
governors,  and  some  that  are  governed  in  the  Lord. 

1  Tim.  V.  17.  Heb.  xiii.  17.  1  Thess,  v.  12.  Rom.  xii.  8.  1  Cor.  xii. 
28,29.     Hcb.xiii.7,  17. 

8.  The  power  which  Christ  hath  committed  to  the  elders, 
is  to  feed  and  rule  the  church  of  God,  and  accordingly  to 
call  the  church  together  upon  any  weighty  occasion  ; 
when  the  members  so  called,  without  just  cause,  may  not 
refuse  to  come  ;  nor  when  they  are  come,  depart  before 
they  are  dismissed  ;  nor  speak  in  the  church  before  they 
have  leave  from  the  elders  ;  nor  continue  so  doing  when 
they  require  silence  ;  nor  may  they  oppose  nor  contra- 
dict the  judgment  or  sentence  of  the  elders,  without 
sufficient  and  weighty  cause,  because  such  practices  are 
manifestly  contrary  unto  order  and  government,  and  inlets 
of  disturbance,  and  tend  to  confusion. 

Acts,  XX.  28,  and  vi.  2.  INumb.  xvi.  12.  Ezek.  xlvi.  10.  Acts,  xiii.  15. 
Hos.  iv.  4. 

9.  It  belongs  also  unto  the  elders  to  examine  any 
officers  or  members,  before  they  be  received  of  the 
church;  to  receive  the  accusations  brought  to  the  church, 
and  to  prepare  them  for  the  church's  hearing.  In  hand- 
ling of  offences  and  other  matters  before  the  church,  they 
have  power  to  declare  and  publish  the  council  and  will  of 
God  touching  the  same,  and  to  pronounce  sentence  with 
consent  of  the  church.  Lastly,  they  have  power,  when 
they  dismiss  the  people,  to  bless  them  in  the  name  of  the 
Lord. 

Rev.  ii.  2.  1  Tim.  v.  19.  Acts,  xxi.  18,  22,  23.  1  Cor.  v.  4,  5.  Num.  vi. 
23  to  26. 

10.  This  power  of  government  in  the  elders,  doth  not 
any  wise  prejudice  the  power  of  privilege  in  the  brother- 
hood ;  as  neither  the  power  of  privilege  in  the  brethren, 
doth  prejudice  the  power  of  government  in  the  elders,  but 
they  may  sweetly  agree  together  ;  as  we  may  see  in  the 
example  of  the  apostles,  furnished  with  the  greatest 
church  power,  who  took  in  the  concurrence  and  consent 
of  the  brethren  in  church  administrations.  Also  that 
scripture,  2  Cor.  ii.  9,  and  x.  6,  do  declare,  That  what 
the  churches  were  to  act  and  do  in  these  matters,  they 
were  to  do  in  a  way  of  obedience,  and   that  not  only  to 


er 

the  direction  of  the  apostles,  but   also  of  their  ordinary 
elders. 

Acts,  xiv.  15,  23,  and  vi.  2.   1  Cor.  v.  4.  2  Cor.  ii  6,  7.  Heb.  xiii.  17. 

11.  From  the  premises,  namely,  That  the  ordinary 
power  of  government  belonging  only  to  the  elders,  power 
of  privilege  remaineth  with  the  brotherhood,  (as  power  of 
judgment  in  matters  of  censure,  and  power  of  liberty  in 
matters  of  liberty  ;  )  it  followeth,  that  in  an  organic 
church,  and  right  administration,  all  church  acts  proceed 
after  the  manner  of  a  mixt  administration,  so  as  no 
church  act  can  be  consummated  or  perfected  without  the 
consent  of  both. 


CHAPTER  XI. 


Of  the  maintenance  of  church  officers. 


1.  The  apostle  concludes,  that  necessary  and  suffi- 
cient maintenance  is  due  unto  the  ministers  of  the  word, 
from  the  law  of  nature  and  nations,  from  the  law  of 
Moses,  the  equity  thereof,  as  also  the  rule  of  common 
reason.  Moreover,  the  scripture  doth  not  only  call  elders 
laborers,  and  workmen,  but  also  speaking  of  them,  doth 
say,  that  the  laborer  is  worthy  of  his  hire ;  and  requires 
that  he  which  is  taught  in  the  word,  should  communicate 
to  him  in  all  good  things;  and  mentions  it  as  an  ordi- 
nance of  the  Lord,  that  they  which  preach  the  gospel, 
should  live  of  the  gospel  ;  and  forbiddeth  the  muzzling 
of  the  mouth  of  the  ox  that  treadeth  out  the  corn. 

ICor.  ix  14,  15.  JMalt.  ix.  38,  and  x.  10.  I  Tim.  v.  18.  Gal.  vi.  6. 
1  Cor.  ix.  9,  14. 

2.  The  scriptures  alledged,  requiring  this  maintenance 
as  a  bounden  duty  and  due  debt,  and  not  as  a  matter  of 
alms  and  free  gift,  therefore  people  are  not  at  liberty  to  do 
or  not  to  do,  what  and  when  they  please  in  this  matter, 
no  more  than  in  any  other  commanded  duty,  and  ordi- 
nance of  the  Lord  ;  but  ought  of  duty  to  minister  of  their 
carnal  things,  to  them  that  labor  amongst  them  in  the  word 
and   doctrine,   as  well   as  they  ought  to  pay   any   other 


68 

workmen  their  wages,  and  to  discharge  and  satisfy  their 
other  debts,  or  to  submit  themselves  to  observe  any  other 
ordinance  of  the  Lord. 

Rom.  XV  27.  1  Cor,  ix.  21. 

3.  The  apostle  (Gal.  vi.  6.)  enjoining  that  he  which  is 
tauo-ht  conununicate  to  him  that  teacheth  in  all  good 
things,  doth  not  leave  it  arbitrary,  what  or  how  much  a 
man  shall  give,  or  in  what  proportion,  but  even  the  latter, 
as  well  as  the  former,  is  prescribed  and  appointed  by  the 
Lord. 

1  Cor.  xvi.  2. 

4.  Not  only  members  of  churches,  but  all  that  are 
taucrht  in  the  word,  are  to  contribute  unto  him  that  teach- 
eth, in  all  good  things.  In  case  that  congregations  are 
defective  in  their  contributions,  the  deacons  are  to  call 
upon  them  to  do  their  duty;  if  their  call  sufficeth  not,  the 
church  by  her  power  is  to  require  it  of  their  members  ; 
and  where  church  power,  through  the  corruption  of  men, 
doth  not,  or  cannot  attain  the  end,  the  magistrate  is  to 
see  the  ministry  be  duly  provided  for,  as  appears  from  the 
commended  example  of  Nehemiah.  The  magistrates  are 
nursing-fathers,  and  nursing-mothers,  and  stand  charged 
with  the  custody  of  both  tables  ;  because  it  is  better  to 
prevent  a  scandal  that  it  may  not  come,  and  easier  also, 
than  to  remove  it  when  it  is  given.  It  is  most  suitable  to 
rule,  that  by  the  church's  care  each  man  should  know  his 
proportion  according  to  rule,  what  he  should  do,  before 
he  do  it,  that  so  his  judgment  and  heart  may  be  satisfied 
in  what  he  doth,  and  just  offence  prevented  in  what  is 
done. 

Gal.  vi.  6.  Acts,  vi.  3,  4.   Neh.  xiii.  11 .    Isa.  xllx.  23.   2  Cor.  viii.  13,  14. 


CHAPTER   XII. 

Of  admission  of  mcml^ers  into  the  church. 

1.  The  doors  of  the  churches  of  Christ  upon  earth,  do 
not  by  God's  appointment  stand   so  wide  open,  that   all 


69 

sorts  of  people,  good  or  bad,  may  freely  enter  therein  at 
their  pleasure ;  but  such  as  are  admitted  thereto  as  mem- 
bers, ought  to  be  examined  and  tried  first,  whether  they  ,^ 
be  fit  and  meet  to  be  received  into  church-society,  or  not. 
The  eunuch  of  Ethiopia,  before  his  admission,  wag 
examined  by  Philip,  whether  he  did  believe  on  Jesus 
Christ  with  all  his  heart.  The  angel  of  the  church  at 
Ephesus  is  commended  for  trying  such  as  said  they  were 
apostles,  and  were  not.  There  is  like  reason  for  trying  of 
them  that  profess  themselves  to  be  believers.  The  officers 
are  charged  with  the  keeping  of  the  doors  of  the  church, 
and  therefore  are  in  a  special  manner  to  make  trial  of  the 
fitness  of  such  who  enter.  Twelve  angels  are  set  at  the 
gates  of  the  temple,  lest  such  as  were  ceremonially  un- 
clean should  enter  thereinto. 

2  Chron.  xxiii.  19.  MaU.  xiii.  i?5,  and  xxii.  12.  Acts,  viii.  37.  Rev.  ii.  2, 
Acts,  ix.  26.     Rev.  xxi.  J 2. 

2.  The  things  which  are  requisite  to  be  found  in  all 
church  members,  are  reijentance  from  sin,  and  faith  in 
Jesus  Christ ;  and  therefore  these  are  the  things  whereof 
men  are  to  be  examined  at  their  admission  into  the 
church,  and  which  then  they  must  profess  and  hold  forth 
in  such  sort,  as  may  satisfy  rational  charity  that  the 
things  are  there  indeed.  John  Baptist  admitted  men  to 
baptism,  confessing  and  bewailing  their  sins;  and  of 
others  it  is  said,  that  they  came,  and  confessed  and 
showed  their  deeds. 

Acts,  ii.  38  to  42,  and  viii.  37.     IMatt.  iii.6.     Acts,  xix.  18. 

3.  The  weakest  measure  of  faith  is  to  be  accepted  in 
those  that  desire  to  be  admitted  into  the  church,  because 
weak  Christians,  if  sincere,  have  the  substance  of  that 
faith,  repentance  and  holiness  which  is  required  in  church 
members  ;  and  such  have  most  need  of  the  ordinances 
for  their  confirmation  and  growth  in  grace.  The  Lord 
Jesus  would  not  quench  the  smoking  flax,  nor  break  the 
bruised  reed,  but  gather  the  tender  lambs  in  his  arms  and 
carry  them  gently  in  his  bosom.  Such  charity  and  ten- 
derness is  to  be  used,  as  the  weakest  Christian,  if  sincere, 
may  not  be  excluded  nor  discouraged.  Severity  of  ex- 
amination is  to  be  avoided. 

Rom.  xiv.  1.    Malt.  xii.  20.     Isa.  xl.  11. 
7 


70 

4.  In  case  any  through  excessive  fear,  or  other  infir- 
mity, be  unable  to  make  their  personal  relation  of  their 

^  spiritual  estate  in  public,  it  is  sufficient  that  the  elders, 
having  received  private  satisfaction,  make  relation  thereof 
in  public  before  the  church,  they  testifying  their  assents 
thereunto  ;  this  being  the  way  that  tendeth  most  to  edifi- 
cation. Rut  where  persons  are  of  greater  abilities,  there 
it  is  most  expedient  that  they  make  their  relations  and 
confessions  personally  with  their  own  mouth,  as  David 
professeth  of  himself. 

Psalm  Jxvi.  16. 

5.  A  personal  and  public  confession,  and  declaring  of 
God's  manner  of  working  upon  the  soul,  is  both  lawful, 
expedient  and  useful,  in  sundry  respects,  and  upon  sundry 
grounds.  Those  three  thousand.  Acts  ii.  37,  41,  before 
they  were  admitted  by  the  apostles,  did  manifest  that 
they  were  pricked  in  their  hearts  at  Peter's  sermon, 
together  with  earnest  desire  to  be  delivered  from  their 
sins,  which  now  wounded  their  consciences,  and  their 
ready  receiving  of  the  word  of  promise  and  exhortation. 
We  are  to  be  ready  to  render  a  reason  of  the  hope  that  is 
in  us,  to  every  one  that  asketh  us  ;  therefore  we  must  be 
able  and  ready  upon  any  occasion  to  declare  and  show 
our  repentance  for  sin,  faith  unfeigned,  and  effectual  call- 
ing, because  these  are  the  reasons  of  a  well  grounded 
hope.  I  have  not  hidden  thy  righteousness  from  the 
great  congregation, 

1  Pet.  iii.  15.     Heb.  xi.  1.     Eph.  i.  18.     Psalm  xl.  10. 

6.  This  profession  of  faith  and  repentance,  as  it  must 
be  made  by  such  at  their  admission,  that  were  never  in 
church-society  before  ;  so  nothing  hindereth  but  the  same 
way  also  be  performed  by  such  as  have  formerly  been 
members  of  some  other  church,  and  the  church  to  which 
they  now  join  themselves  as  members  may  lawfully 
require  the  same.  Those  three  thousand.  Acts  ii.,  which 
made  their  confession,  were  members  of  the  church  of 
the  Jews  before,  so  were  they  that  were  baptized  by  John. 
Churches  may  err  in  their  admission,  and  persons  regular- 
ly admitted  may  fall  into  offence.  Otherwise,  if  churches 
might  obtrude  their  members,  or  if  church  members 
might  obtrude  themselves  upon   other   churches  without 


71 

due  trial,  the  matter  so  requiring,  both  the  liberty  of 
churches  would  hereby  be  infringed  in  that  they  might 
not  examine  those,  concerning  whose  fitness  for  com- 
munion they  were  unsatisfied  ;  and  besides  the  infringing 
of  their  liberty,  the  churches  themselves  would  unavoid- 
ably be  corrupted,  and  the  ordinances  defiled,  whilst  they 
might  not  refuse,  but  must  receive  the  unworthy  ;  which 
is  contrary  unto  the  scripture,  teaching  that  all  churches 
are  sisters,  and  therefore  equal. 

J>JaU  iii.  5,  6.     Gal  ii.  4.     1  Tim.  v.  24.     Cant.  viii.  8. 

7.  The  like  trial  is  to  be  required  from  such  members 
of  the  church  as  were  born  in  the  same,  or  received  their 
membership  and  were  baptized  in  their  infancy  or  minor- 
ity, by  virtue  of  the  covenant  of  their  parents,  when 
being  grown  up  unto  years  of  discretion,  they  shall  desire 
to  be  made  partakers  of  the  Lord's  supper  ;  unto  which, 
because  holy  things  must  not  be  given  unto  the  unworthy, 
therefore  it  is  requisite,  that  these  as  well  as  others 
should  come  to  their  trial  and  examination,  and  manifest 
their  faith  and  repentance  by  an  open  profession  thereof, 
before  they  are  received  to  the  Lord's  supper,  and  other- 
wise not  to  be  admitted  thereunto.  Yet  these  church 
members  that  were  so  born,  or  received  in  their  child- 
hood, before  they  are  capable  of  being  made  partakers  of 
full  communion,  have  many  privileges  which  others,  not 
church  members,  have  not :  they  are  in  covenant  with 
God,  have  the  seal  thereof  upon  them,  viz.  baptism  ;  and 
so  if  not  regenerated,  yet  are  in  a  more  hopeful  way  of 
attaining  regenerating  grace,  and  all  the  spiritual  bless- 
ings both  of  the  covenant  and  seal  :  they  are  also  under 
church-watch,  and  consequently  subject  to  the  reprehen- 
sions, admonitions,  and  censures  thereof,  for  their  healing 
and  amendment,  as  need  shall  require. 

3Iatt.  vii.  6.     1  Cor.  xi.  27. 


72 


CHAPTER  XIII. 

Of  church  members,   their  removal   from  one  church  to  another,  and  of 
recommendation  and  dismissix>n. 

1.  Church  members  may  not  remove  or  depart  from 
the  church,  and  so  one  from  another  as  they  please,  nor 
without  just  and  weighty  cause,  but  ought  to  live  and 
dwell  together ;  forasmuch  as  they  are  commanded,  not  to 
forsake  the  assemblino-  of  themselves  together.  Such 
departure  tends  to  the  dissolution  and  ruin  of  the  body, 
as  the  pulling  of  stones  and  pieces  of  timber  from  the 
building,  and  of  members  from  the  natural  body,  tend  to 
the  destruction  of  the  whole. 

Heb.  X.  25. 

2.  It  is  therefore  the  duty  of  church  members,  in  such 
times  and  places  where  counsel  may  be  had,  to  consult 
with  the  church  whereof  they  are  members  about  their 
removal,  that  accordingly  they  having  their  approbation, 
may  be  encouraged,  or  otherwise  desist.  They  who  are 
joined  with  consent,  should  not  depart  without  consent, 
except  forced  thereunto. 

Prov.xi   16. 

3.  If  a  member's  departure  be  manifestly  unsafe  and 
sinful,  the  church  may  not  consent  thereunto  ;  for  in  so 
doing,  they  should  not  act  in  faith,  and  should  partake 
with  him  in  his  sin.  If  the  case  be  doubtful,  and  the 
person  not  to  be  persuaded,  it  seemeth  best  to  leave  the 
matter  unto  God,  and  not  forcibly  to  detain  him. 

Rom.  xiv.  23.     1  Tim.  v.  22.     Ads,  xxi.  14. 

4.  Just  reasons  for  a  member's  removal  of  himself 
from  the  church,  are,  1.  If  a  man  cannot  continue  with- 
out partaking  in  sin.  2.  In  case  of  personal  persecution; 
so  Paul  departed  from  the  disciples  at  Damascus.  Also 
in  case  of  general  persecution,  when  all  are  scattered. 
3.  In  case  of  real,  and  not  only  pretended  want  of  com- 
petent subsistence,  a  door  being  opened  for  better  supply 
in   another  place,  together  with  the  means  of  spiritual 


73 

edification.     In  these,  or  like  cases,  a  member   may  law- 
fully remove,  and  the  church  cannot  lawfully  detain  him. 

Eph.  V.  1 1.     Acts,  ix.  25,  29,  20,  and  viii.  1.     iNeh.  xiii.  20. 

5.  To  separate  from  a  church,  either  out  of  contempt 
of  their  holy  fellowship,  or  out  of  covetousness,  or  for 
greater  enlargements,  with  just  grief  to  the  church ;  or 
out  of  schism,  or  want  of  love,  and  out  of  a  spirit  of  con- 
tention in  respect  of  some  unkindness,  or  some  evil  only 
conceived,  or  indeed  in  the  church,  which  might  and 
should  be  tolerated  and  healed  with  a  spirit  of  meekness, 
and  of  which  evil  the  church  is  not  yet  convinced  (though 
perhaps  himself  be)  nor  admonished  :  for  these  or  like 
reasons  to  withdraw  from  public  communion,  in  word, 
or  seals,  or  censures,  is  unlawful  and  sinful. 

2  Tim  iv.  10.  Rom.  xvi.  17.  Jude,  19.  Eph.  iv.  2,  3.  Col.  iii.  13. 
Gal.  vi.  1,2. 

G.  Such  members  as  have  orderly  removed  their  habi- 
tation, ought  to  join  themselves  unto  the  church  in  order 
where  they  do  inhabit,  if  it  may  be  ;  otherwise  they  can 
neither  perform  the  duties  nor  receive  the  privileges  of 
members.  Such  an  example  tolerated  in  some,  is  apt  to 
corrupt  others,  which  if  many  should  follow,  would 
threaten  the  dissolution  and  confusion  of  churches,  con- 
trary to  the  scripture. 

Isa  Ivi.  8.     Acts,  ix.  26.     1  Cor.  xiv.  33. 

7.  Order  requires,  that  a  member  thus  removing,  have 
letters  testimonial,  and  of  dismission  from  the  church 
whereof  he  yet  is,  unto  the  church  whereunto  he  desireth 
to  be  joined,  lest  the  church  should  be  deluded  ;  that  the 
church  may  receive  him  in  faith,  and  not  be  corrupted  by 
receiving  deceivers,  and  false  brethren.  Until  the  person 
dismissed  be  received  into  another  church,  he  ceaseth  not 
by  his  letters  of  dismission  to  be  a  member  of  the  church 
whereof  he  was.  The  church  cannot  make  a  member  no 
member,  but  by  excommunication. 

Acts,  xviii.  27. 

8.  If  a  member  be  called  to  remove  only  for  a  time, 
where  a  church  is,  letters  of  recommendation  are  re- 
quisite, and  sufficient  for  communion  with  that  church, 
in  the  ordinances,  and  in  their  watch ;  as  Phoibe,  a  servant 

7* 


74 

of  the  church  at  Cenchrea,  had  letters  written  for  her  to 
the  church  at  Rome,  that  she  might  be  received  as  be- 
cometh  saints. 

Horn.  xvi.  1,2.     2  Cor.  iii.  I. 

9.  Such  letters  of  recommendation  and  dismission, 
were  written  for  Apollos  ;  for  Marcus  to  the  Colossians ; 
for  Phoebe  to  the  Romans  ;  for  sundry  others  to  other 
churches.  And  the  apostle  telleth  us,  that  some  persons, 
not  sufficiently  known  otherwise,  have  special  need  of 
such  letters,  though  he  for  his  part  had  no  need  thereof. 
The  use  of  them  is  to  be  a  benefit  and  help  to  the  party 
for  whom  they  are  written,  and  for  the  furthering  of  his 
receiving  amongst  the  saints  in  the  place  whereto  he 
goeth,  and  the  due  satisfaction  of  them  in  their  receiving 
of  him. 

Acts,  xviii.  27.     Col.  iv.  10.     Rom.  xvi.  1.     2  Cor.  iii.  1. 


CHAPTER   XIV. 

Of  excommunication,  and  other  censures. 

1.  The  censures  of  the  church  are  appointed  by  Christ 
for  the  preventing,  removing,  and  healing  of  offences  in 
the  church  ;  for  the  reclaiming  and  gaining  of  offending 
brethren,  for  the  deterring  of  others  from  the  like  offences; 
for  purging  out  the  leaven  which  may  infect  the  whole 
lump ;  for  vindicating  the  honor  of  Christ,  and  of  his 
church,  and  the  holy  profession  of  the  gospel ;  and  for 
preventing  of  the  wrath  of  God,  that  may  justly  fall  upon 
the  church,  if  they  should  suffer  his  covenant,  and  the 
seals  thereof,  to  be  profaned  by  notorious  and  obstinate 
offenders. 

1  Tim.  V.  10.  Dcut.  xvii.  12,  13.  Jude,  v.  29.  Deut.  xiii.  11.  1  Cor. 
V.  6.     Kom.  ii.  21.     Kev.  ii.  14,  15,  16,  20. 

2.  If  an  offence  be  private,  one  brother  offending 
another,  the  offender  is  to  go  and  acknowledge  his  re- 
pentance for  it  unto  his  offended  brother,  who  is  then  to 
forgive  him ;  but  if  the  offender  neglect  or  refuse  to  do  it, 


75 

the  brother  offended  is  to  go,  and  convince  and  admonish 
him  of  it,  between  themselves  privately  :  if  thereupon  the 
offender  be  brought  to  repent  of  his  offence,  the  ad- 
monisher  hath  won  his  brother  ;  but  if  the  offender  hear 
not  his  brother,  the  brother  offended  is  to  take  with  him 
one  or  two  more,  that  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  be  established  — whether  the  word 
of  admonition,  if  the  offender  receive  it ;  or  the  word  of 
complaint,  if  he  refuse  it:  for  if  he  refuse  it,  the  offended 
brother  is  by  the  mouth  of  the  elders  to  tell  the  church  ; 
and  if  he  hear  the  church,  and  declare  the  same  by 
penitent  confession,  he  is  recovered  and  gained  :  and  if 
the  church  discern  him  to  be  willing  to  hear,  yet  not  fully 
convinced  of  his  offence,  as  in  case  of  heresy,  they  are  to 
dispense  to  him  a  public  admonition  ;  which  declaring 
the  offender  to  lie  under  the  public  offence  of  the  church, 
doth  thereby  withhold  or  suspend  him  from  the  holy 
fellowship  of  the  Lord's  supper,  till  his  offence  be  removed 
by  penitent  confession.  If  he  still  continue  obstinate, 
they  are  to  cast  him  out  by  excommunication. 

Mat.  V.  23,  24.     Luke,  xvii.  3,  4.     Mat.  xviii.  15-17.     Tit.  iii.  10,     Mat. 
xviii.  17. 

3.  But  if  the  offence  be  more  public  at  first,  and  of  a 
more  heinous  and  criminal  nature,  to  wit,  such  as  are 
condemned  by  the  light  of  nature;  then  the  church,  with- 
out such  gradual  proceeding,  is  to  cast  out  the  offender 
from  their  holy  communion,  for  the  further  mortifying  of 
his  sin,  and  the  healing  of  his  soul  in  the  day  of  the  Lord 
Jesus. 

1  Cor.  V.  4,  5,  11. 

4.  In  dealing  with  an  offender,  great  care  is  to  be 
taken  that  we  be  neither  over  strict  or  rigorous,  nor  too 
indulgent  or  remiss :  our  proceeding  herein  ought  to  be 
with  a  spirit  of  meekness,  considering  ourselves,  lest  we 
also  be  tempted ;  and  that  the  best  of  us  have  need  of 
much  forgiveness  from  the  Lord.  Yet  the  winning  and 
healing  of  the  offender's  soul,  being  the  end  of  these 
endeavors,  we  must  not  daub  with  untempered  mortar, 
nor  heal  the  wounds  of  our  brethren  slightly.  On  some 
have  compassion,  others  save  with  fear. 

Gal.  vi.  1.    Mat.  xviii.  34,  35.    Ezek.  xiii.  10. 


76 

the  offender  remains  excommunicate,  the 
church  is  to  refrain  from  all  member-like  communion 
with  hin)  in  spiritual  things,  and  also  from  all  familiar 
communion  with  him  in  civil  things,  further  than  the 
necessity  of  natural,  or  domestical,  or  civil  relations  do 
require  ;  and  are  therefore  to  forbear  to  eat  and  drink 
with  him,  that  he  may  be  ashamed. 

Mat.  xviii.  17.     1  Cor.  v.  11.     2  Thess.  iii.  G,  14. 

6.  Excommunication  being  a  spiritual  punishment,  it 
doth  not  prejudice  the  excommunicate  in,  nor  deprive 
hijn  of  his  civil  rights,  and  therefore  toucheth  not  princes, 
or  other  magistrates,  in  point  of  their  civil  dignity  or 
authority  ;  and,  the  excommunicate  being  but  as  a  publi- 
can and  a  heathen,  heathens  being  lawfully  permitted  to 
come  to  hear  the  word  in  church  assemblies,  we  acknowl- 
edge therefore  the  like  liberty  of  hearing  the  word,  may 
be  permitted  to  persons  excommunicate,  that  is  permitted 
unto  heathen.  And  because  we  are  not  without  hope  of 
his  recovery,  we  are  not  to  account  him  as  an  enemy,  but 
to  admonish  him  as  a  brother. 

1  Cor.  xiv.  'Zi,  '25.     2  Thess.  iii.  14. 

7.  If  the  Lord  sanctify  the  censure  to  the  offender,  so 
as  by  the  grace  of  Christ  he  doth  testify  his  repentance, 
with  humble  confession  of  his  sin,  and  judging  of  himself, 
giving  glory  unto  God;  the  church  is  then  to  forgive  him, 
and  to  comfort  him,  and  to  restore  him  to  the  wonted 
brotherly  communion,  which  formerly  he  enjoyed  with 
them. 

2  Cor.  ii.  7,  8. 

8.  The  suffering  of  profane  or  scandalous  livers  to 
continue  in  fellowship,  and  partake  in  the  sacraments,  is 
doubtless  a  great  sin  in  those  that  have  power  in  their 
hands  to  redress  it,  and  do  it  not.  Nevertheless,  inasmuch 
as  Christ  and  his  apostles  in  their  times,  and  the  prophets 
and  other  godly  in  theirs,  did  lawfully  partake  of  the 
Lord's  commanded  ordinances  in  the  Jewish  church,  and 
neither  taught  nor  practised  separation  from  the  same, 
though  unworthy  ones  were  permitted  therein;  and  inas- 
much as  the  faithful  in  the  church  of  Corinth,  wherein 
were   many  unworthy  persons   and   practices,  are  never 


77 

commanded  to  absent  themselves  from  the  sacraments, 
because  of  the  same ;  therefore  the  godly  in  like  cases  are 
not  presently  to  separate. 

Rev.  ii.  14,  15,  20.     IMat.  xxiii.  3.     Acts,  iii.  1.     1  Cor.  vi.,  and  xv.  12. 

9.  As  separation  from  such  a  church  wherein  profane 
and  scandalous  persons  are  tolerated,  is  not  presently 
necessary ;  so  for  the  members  thereof,  otherwise  un- 
worthy, hereupon  to  abstain  from  communicating  with 
such  a  church  in  the  participation  of  the  sacraments,  is 
unlawful.  For  as  it  were  unreasonable  for  an  innocent 
person  to  be  punished  for  the  faults  of  others,  wherein  he 
hath  no  hand,  and  whereunto  he  gave  no  consent ;  so  it 
is  more  unreasonable,  that  a  godly  man  should  neglect 
duty,  and  punish  himself,  in  not  coming  for  his  portion  in 
the  blessing  of  the  seals  as  he  ought,  because  others  are 
suffered  to  come  that  ought  not ;  especially,  considering 
that  himself  doth  neither  consent  to  their  sins,  nor  to  their 
approaching  to  the  ordinance  in  their  sin,  nor  to  the 
neglect  of  others  who  should  put  them  away,  and  do  not; 
but  on  the  contrary  doth  heartily  mourn  for  these  things, 
modestly  and  seasonably  stir  up  others  to  do  their  duty. 
If  the  church  cannot  be  reformed,  they  may  use  their 
liberty  as  is  specified,  chap.  13,  sect.  4.  But  this  all  the 
godly  are  bound  unto,  even  every  one  to  do  his  endeavor, 
according  to  his  power  and  place,  that  the  unworthy  may 
be  duly  proceeded  against,  by  the  church  to  whom  this 
matter  doth  appertain. 

2  Chro.  XXX.  18.     Gen.  xviii.  25.     Ezek.  ix.  4. 


CHAPTER   XV. 

Of  the  communion  of  churches  one  with  another. 

1.  Although  churches  be  distinct,  and  therefore  may 
not  be  confounded  one  with  another  ;  and  equal,  and 
therefore  have  not  dominion  one  over  another  ;  yet  all  the 
churches  ought  to  preserve  church  communion  one  with 
another,  because  they  are  all  united  unto  Christ,  not  only 


78 

as  a  mystical,  but  as  a  political  head,  whence  is  derived  a 
cominunion  suitable  thereunto. 

Rev.  i  4.  Cant.  viii.  8.  Jlom.  xvi.  16.  1  Cor.  xvi.  19.  Acts,  xv.  23. 
Rev.  ii.  1. 

2.  The  communion  of  churches  is  exercised  sundry 
ways.  1.  By  way  of  mutual  care,  in  taking  thought  for 
one  another's  welfiire.  2.  By  way  of  consultation  one 
with  another,  when  we  have  occasion  to  require  the 
judgment  and  counsel  of  other  churches,  touching  any 
person  or  cause  wherewith  they  may  be  better  acquainted 
than  ourselves.  As  the  church  of  Antioch  consulted 
with  the  apostles  and  elders  of  the  church  at  Jerusalem, 
about  the  question  of  circumcision  of  the  Gentiles,  and 
about  the  false  teachers  that  broached  that  doctrine.  In 
which  case,  when  any  church  wanteth  light  or  peace 
amongst  themselves,  it  is  a  way  of  communion  of 
churches,  according  to  the  word,  to  meet  together  by 
their  elders  and  other  messengers  in  a  synod,  to  consider 
and  argue  the  points  in  doubt  or  difference  ;  and  having 
found  out  the  way  of  truth  and  peace,  to  commend  the 
same  by  their  letters  and  messengers  to  the  churches 
whom  the  same  may  concern.  But  if  a  church  be  rent 
with  divisions  amongst  themselves,  or  lie  under  any  open 
scandal,  and  yet  refuse  to  consult  with  other  churches, 
for  healing  or  removing  of  the  same  ;  it  is  matter  of  just 
offence  both  to  the  Lord  Jesus,  and  to  other  churches,  as 
bewraying  too  much  want  of  mercy  and  faithfulness,  not 
to  seek  to  bind  up  the  breaches  and  wounds  of  the  church 
and  brethren  :  and  therefore  the  state  of  such  a  church 
calleth  aloud  upon  other  churches,  to  exercise  a  fuller  act 
of  brotherly  communion,  to  wit,  by  way  of  admonition. 
3.  A  third  way  then  of  communion  of  churches,  is  by 
way  of  admonition  ;  to  wit,  in  case  any  public  offence  be 
found  in  a  church,  which  they  either  discern  not,  or  are 
slow  in  proceeding  to  use  the  means  for  the  removing  and 
healing  of  Paul  had  no  authority  over  Peter,  yet  when 
he  saw  Peter  not  walking  with  a  right  foot,  he  publicly 
rebuked  him  before  the  church.  Though  churches  have 
no  more  authority  one  over  another,  than  one  apostle  had 
over  another,  yet  as  one  apostle  might  admonish  another, 
so  may  one  church  admonish  another,  and  yet  without 
usurpation.     In  which  case,  if  the  church  that  lieth  under 


79 

offence,  do  not  hearken  to  the  church  that  doth  admonish 
her,  the  church  is  to  acquaint  other  neighbor  churches 
with  that  offence  which  the  offending  church  still  lieth 
under,  together  with  their  neglect  of  their  brotherly  ad- 
monition given  unto  them  ;  whereupon  those  other 
churches  are  to  join  in  seconding  the  admonition  formerly- 
given  ;  and  if  still  the  offending  church  continue  in 
obstinacy  and  impenitency,  they  may  forbear  communion 
with  them,  and  are  to  proceed  to  make  use  of  the  help  of 
a  synod,  or  council  of  neighbor  churches  walking  orderly 
(if  a  greater  cannot  conveniently  be  had)  for  their  con- 
viction. If  they  hear  not  the  synod,  the  synod  having 
declared  them  to  be  obstinate,  particular  churches  ap- 
proving and  accepting  the  judgment  of  the  synod,  are  to 
declare  the  sentence  of  non-communion  respectively  con- 
cerning them  ;  and  thereupon,  out  of  religious  care  to 
keep  their  own  communion  pure,  they  may  justly  with- 
draw themselves  from  participation  with  them  at  the 
Lord's  table,  and  from  such  other  acts  of  holy  communion, 
as  the  communion  of  churches  doth  otherwise  allow  and 
require.  Nevertheless,  if  any  members  of  such  a  church 
as  liveth  under  public  offence,  do  not  consent  to  the 
offence  of  the  church,  but  do  in  due  sort  bear  witness 
against  it,  they  are  still  to  be  received  to  wonted  com- 
munion ;  for  it  is  not  equal  that  the  innocent  should 
suffer  with  the  offensive.  Yea,  furthermore,  if  such 
innocent  members,  after  due  waiting  in  the  use  of  all 
good  means  for  the  healing  of  the  offence  of  their  own 
church,  shall  at  last,  with  the  allowance  of  the  council  of 
neighbor  churches,  withdraw  from  the  fellowship  of  their 
own  church,  and  offer  themselves  to  the  fellowship  of 
another,  we  judge  it  lawful  for  the  ether  church  to  receive 
them  (being  otherwise  fit)  as  if  they  had  been  orderly 
dismissed  to  them  from  their  own  church.  4.  A  fourth 
way  of  communion  of  churches  is  by  way  of  participation. 
The  members  of  one  church  occasionally  coming  unto 
another,  we  willingly  adnjit  them  to  partake  with  us  at 
the  Lord's  table,  it  being  the  seal  of  our  communion,  not 
only  with  Christ,  nor  only  with  the  members  of  our  own 
church,  but  also  of  all  the  churches  of  the  saints ;  in 
which  regard,  we  refuse  not  to  baptize  their  children 
presented  to  us,  if  either  their  own  minister  be  absent,  or 


80 

such  a  fruit  of  holy  fellowship  be  desired  with  us.  In 
like  case  such  churches  as  are  furnished  with  more  min- 
isters than  one,  do  willingly  afford  one  of  their  own 
ministers  to  supply  the  place  of  an  absent  or  sick  minis- 
ter of  another  church  for  a  needful  season.  5.  A  fifth 
way  of  church  communion  is  by  way  of  recommendation, 
when  the  member  of  one  church  hath  occasion  to  reside 
in  another  church,  if  but  for  a  season,  we  commend  him 
to  their  watchful  fellowship  by  letters  of  recommendation; 
but  if  he  be  called  to  settle  his  abode  there,  we  commit 
him  according  to  his  desire,  to  the  fellowship  of  their 
covenant,  by  letters  of  dismission.  6.  A  sixth  way  of 
church  communion  is,  in  case  of  need,  to  minister  relief 
and  succor  one  unto  another,  either  of  able  members,  to 
furnish  them  with  officers,  or  of  outward  support,  to  the 
necessities  of  poorer  churches,  as  did  the  churches  of  the 
Gentiles  contribute  liberally  to  the  poor  saints  at  Jeru- 
salem. 

Cant.  viii.  8.  Acts,  xv.  2,  6,  22,  23.  Ezek.  xxxiv.  4.  Gal.  ii.  11—14. 
Malt,  xviii  15,  16,  17,  by  proportion.  Gen.  xviii.  25.  1  Cor.  xii.  13.  Horn, 
xvi.  I.     Acts,  xviii.  27,  and  xi.  22,  29.     Rom.  xiii.  26,  27. 

3.  When  a  company  of  believers  purpose  to  gather  into 
church  fellowship,  it  is  requisite  for  their  safer  proceed- 
ing, and  the  maintaining  of  the  communion  of  churches, 
that  they  signify  their  intent  unto  the  neighbor  churches, 
walking  according  unto  the  order  of  the  gospel,  and  de- 
sire their  presence,  and  help,  and  right  hand  of  fellowship, 
which  they  ought  readily  to  give  unto  them,  when  there 
is  no  just  cause  to  except  against  their  proceedings. 

Gal.  ii.  1,  2,  and  9,  by  proportion. 

4.  Besides  these  several  ways  of  communion,  there  is 
also  a  way  of  propagation  of  churches  :  when  a  church 
shall  grow  too  numerous,  it  is  a  way,  and  fit  season,  to 
propagate  one  church  out  of  another,  by  sending  forth 
such  of  their  members  as  are  willing  to  remove,  and  to 
procure  some  officers  to  them,  as  may  enter  with  them 
into  church  estate  amongst  themselves.  As  bees,  when 
the  hive  is  too  full,  issue  forth  by  swarms,  and  are 
gathered  into  other  hives ;  so  the  churches  of  Christ  may 
do  the  same  upon  like  necessity  ;  and  therein  hold  forth 
to  them  the  right  hand  of  fellowship,  both  in  their  gather- 
ing into  a  church,  and  in  the  ordination  of  their  officers. 

Isa.  xl.  20.     Cant.  viii.  8,  9. 


81 


CHAPTER   XVI. 

Of  synods. 

1.  Synods  orderly  assembled,  and  rightly  proceeding 
according  to  the  pattern,  Acts  15,  we  acknowledge  as  the 
ordinance  of  Christ:  and  though  not  absolutely  necessary 
to  the  being,  yet  many  times,  through  the  iniquity  of  men, 
and  perverseness  of  times,  necessary  to  the  well-being  of 
churches,  for  the  establishment  of  truth  and  peace  therein. 

Acts,  XV.  2-15. 

2.  Synods  being  spiritual  and  ecclesiastical  assemblies, 
are  therefore  made  up  of  spiritual  and  ecclesiastical 
causes.  The  next  efficient  cause  of  them  under  Christ, 
is  the  power  of  the  churches,  sending  forth  their  elders 
and  other  messengers,  who  being  met  together  in  the 
name  of  Christ,  are  the  matter  of  a  synod  ;  and  they  in 
argilinop,  debating,  and  determining  matters  of  religion 
according  to  the  word,  and  publishing  the  same  to  the 
churches  it  concerneth,  do  put  forth  the  proper  and  formal 
acts  of  a  synod,  to  the  conviction  of  errors  and  heresies, 
and  the  establishment  of  truth  and  peace  in  the  churches, 
which  is  the  end  of  a  synod. 

Acts,  XV.  2,  3,  6,  7-23,  31,  and  xvi.  4,  15. 

3.  Magistrates  have  power  to  call  a  synod,  by  calling 
to  the  churches  to  send  forth  their  elders  and  other  mes- 
sengers, to  coun.sel  and  assist  them  in  matters  of  religion; 
but  yet  the  constituting  of  a  synod,  is  a  church-act,  and 
may  be  transacted  by  the  churches,  even  when  civil 
magistrates  may  be  enemies  to  churches,  and  to  church 
assemblies. 

2  Chron.  xxix.  4,  5-11.     Acts,  xv. 

4.  It  belongeth  unto  synods  and  councils,  to  debate  and 
determine  controversies  of  faith,  and  cases  of  conscience ; 
to  clear  from  the  word  holy  directions  for  the  holy  wor- 
ship of  God,  and  good  government  of  the  church;  to  bear 
witness  against  mal-administration  and  corruption  in 
doctrine  or  manners  in  any  particular  church  ;  and  to 
orive  directions  for  the  reformation  thereof:  not  to  exercise 

o 

8 


82 

church  censures  in  way  of  discipline,  nor  any  other  act  of 
church  authority  or  jurisdiction,  which  that  presidential 
synod  did  forbear. 

Arts,  XV.  1,  !2,  G,  7.  1  Chron.  xv.  13.  2  Chron.  xxix.  6,  7.  Acts,  xv.  24, 
28,  29. 

5.  The  synod's  directions  and  determinations,  so  far  as 
consonant  to  the  word  of  God,  are  to  be  received  with 
reverence  and  submission  ;  not  only  for  their  agreement 
therewith,  (which  is  the  principal  ground  thereof,  and 
without  which  they  bind  not  at  all,)  but  also  secondarily 
for  the  power  whereby  they  are  made,  as  being  an  ordi- 
nance of  God  appointed  thereunto  in  his  word. 

Acts,  XV. 

6.  Because  it  is  difficult,  if  not  impossible,  for  many 
churches  to  come  together  in  one  place,  in  all  their  mem- 
bers universally ;  therefore  they  may  assemble  by  their 
deleo;ates  or  messengers,  as  the  church  of  Antioch  went 
not  all  to  Jerusalem,  but  some  select  men  far  that  pur- 
pose. Because  none  are  or  should  be  more  fit  to  know 
the  state  of  the  churches,  nor  to  advise  of  ways  for  the 
good  thereof,  than  elders  ;  therefore  it  is  fit  that  in  the 
choice  of  the  messengeis  for  such  assemblies,  they  have 
special  respect  unto  such  :  yet  inasmuch  as  not  only  Paul 
and  Barnabas,  but  certain  others  also  were  sent  to  Jeru- 
salem from  Antioch,  and  when  they  were  come  to  Jerusa- 
lem, not  only  the  apostles  and  elders,  but  other  brethren 
also  do  assemble  and  meet  about  the  matter  ;  therefore 
synods  are  to  consist  both  of  elders,  and  other  church 
members,  endued  with  gifts,  and  sent  by  the  churches,  not 
excluding  the  presence  of  any  brethren  in  the  churches. 

Acts,  XV.  2,  22,  2J. 


CHAPTER  XVII. 

Of  the  civil  niaglslrate's  power  in  matters  ecclesiastical. 

1.  It  is  lawful,  profitable,  and  necessary  for  Christians 
to  o-athcr  themselves  into  church  estate,  and  therein 
to   exercise     all    the     ordinances    of    Christ,    according 


«3 

unto  the  word,  although  the  consent  of  the  magistrate 
could  not  be  had  thereunto  ;  because  the  apostles  and 
Christians  in  their  time  did  frequently  thus  practice, 
when  the  magistrates  being  all  of  them  Jewish  or  pagan, 
and  most  persecuting  enemies,  would  give  no  countenance 
or  consent  to  such  matters. 

Acts,  ii.  41,  47,  and  iv.  1—3. 

2.  Church  government  stands  in  no  opposition  to  civil 
government  of  commonwealths,  nor  any  way  intrencheth 
upon  the  authority  of  civil  magistrates  in  their  jurisdic- 
tion ;  nor  any  whit  weakeneth  their  hands  in  governing, 
but  rather  strengtheneth  them,  and  furthereth  the  people 
in  yielding  more  hearty  and  conscionable  obedience  unto 
them,  whatsoever  some  ill  affected  persons  to  the  ways  of 
Christ  have  suggested,  to  alienate  the  affections  of  kings 
and  princes  from  the  ordinances  of  Christ ;  as  if  the 
kingdom  of  Christ  in  his  church  could  not  rise  and  stand, 
without  the  falling  and  weakening  of  their  government, 
which  is  also  of  Christ :  whereas  the  contrary  is  most 
true,  that  they  may  both  stand  together  and  flourish,  the 
one  being  helpful  unto  the  other,  in  their  distinct  and  due 
administrations. 

John,  xviii.  36,     Acts,  xxv.  8.     Isa.  xlix.  23. 

3.  The  power  and  authority  of  magistrates  is  not  for 
the  restraining  of  churches,  or  any  other  good  works,  but 
for  helping  in  and  furthering  thereof;  and  therefore  the 
consent  and  countenance  of  magistrates,  when  it  may  be 
had,  is  not  to  be  slighted,  or  lightly  esteemed;  but  on  the 
contrary,  it  is  part  of  that  honor  due  to  Christian  magis- 
trates, to  desire  and  crave  their  consent  and  approbation 
therein  ;  which  being  obtained,  the  churches  may  then 
proceed  in  their  way  with  much  more  encouragement  and 
comfort, 

Rom.  xiii.  4.     1  Tim.  ii.  2. 

4.  It  is  not  in  the  power  of  magistrates  to  compel  their 
subjects  to  become  church  members,  and  to  partake  at 
the  Lord's  table  ;  for  the  priests  are  reproved  that  brought 
unworthy  ones  into  the  sanctuary  :  Then  as  it  was  unlaw- 
ful for  the  priest,  so  it  is  as  unlawful  to  be  done  by  civil 
magistrates.    Those  whom  the  church  is  to  cast  out  if  they 


84 

were  in,  the  magistrate  ought  not  to  thrust  them  into  the 
church,  nor  to  hold  them  therein. 
Ezek.  xliv.  7,  9.     ICor.  v.  11. 

5.  As  it  is  unlawful  for  church  officers  to  meddle  with 
the  sword  of  the  magistrate,  so  it  is  unlawful  for  the 
magistrate  to  meddle  with  the  work  proper  to  church 
officers.  The  acts  of  Moses  and  David,  who  were  not 
only  princes,  but  prophets,  were  extraordinary,  therefore 
not  imitable.  Against  such  usurpation,  the  Lord  wit- 
nessed, by  smiting  Uzziah  with  leprosy,  for  presuming  to 
offer  incense. 

Matt.  ii.  25,  26.     2  Chron.  xxvi.  16,  17. 

6.  It  is  the  duty  of  the  magistrate  to  take  care  of  mat- 
ters of  religion,  and  to  improve  his  civil  authority  for  the 
observing  of  the  duties  commanded  in  the  first,  as  well  as 
for  observing  of  the  duties  commanded  in  the  second 
table.  They  are  called  gods.  The  end  of  the  magis- 
trate's office,  is  not  only  the  quiet  and  peaceable  life  of 
the  subject  in  matters  of  righteousness  and  honesty,  but 
also  in  matters  of  godliness,  yea,  of  all  godliness.  Moses, 
Joshua,  David,  Solomon,  Asa,  Jehoshaphat,  Hezekiah, 
Josiah,  are  much  commended  by  the  Holy  Ghost,  for  the 
putting  forth  their  authority  in  matters  of  religion  :  on 
the  contrary,  such  kings  as  have  been  failing  this  way, 
are  frequently  taxed  and  reproved  by  the  Lord.  And  not 
only  the  kings  of  Judah,  but  also  Job,  Nehemiah,  the 
king  of  Nineveh,  Darius,  Artaxerxes,  Nebuchadnezzar, 
whom  none  looked  at  as  types  of  Christ,  (though  were  it 
so,  there  were  no  place  for  any  just  objection,)  are  com- 
mended in  the  book  of  God,  for  exercising  their  authority 
this  way. 

Psalm  Ixxxii.  2.  1  Tim.  ii.  1,  2.  1  Kings,  xv.  14,  and  xxii.  43.  2  Kings, 
xii.  3,  and  xiv.  4,  and  xv.  35.  1  Kings,  xx.  42.  Job,  xxix.  25,  and  xxxi.  26, 
28,     2<eh.  xiii.    Jonah,  iii.  7.     Ezra,  yii.     Dan.  iii.  29. 

7.  The  object  of  the  power  of  the  magistrate  are  not 
things  merely  inward,  and  so  not  subject  to  his  cogni- 
zance and  view,  as  unbelief,  hardness  of  heart,  erroneous 
opinions  not  vented,  but  only  such  things  as  are  acted  by 
the  outward  man ;  neither  is  their  power  to  be  exercised 
in  commanding  such  acts  of  the  outward  man,  and  pun- 
ishing the  neglect  thereof,  as  are  but  mere  inventions  and 


85 

devices  of  men  ;  but  about  such  acts  as  are  commanded 
and  forbidden  in  the  word  ;  yea,  such  as  the  word  doth 
clearly  determine,  though  not  always  clearly  to  the 
judgment  of  the  magistrate  or  others,  yet  clearly  in  itself. 
In  these  he  of  right  ought  to  put  forth  his  authority, 
though  oft-times  actually  he  doth  it  not. 
1  Kings,  XX.  28,  42. 

8.  Idolatry,  blasphemy,  heresy,  venting  corrupt  and 
pernicious  opinions  that  destroy  the  foundation,  open 
contempt  of  the  word  preached,  profanation  of  the  Lord's 
day,  disturbing  the  peaceable  administration  and  exercise 
of  the  worship  and  holy  things  of  God,  and  the  like,  are 
to  be  restrained  and  punished  by  civil  authority. 

Deut.  xiii.  1  Kings,  xx.  28,  42.  Dan.  iii.  29.  Zech.  xiii.  3.  Neh.  xiii. 
31.     1  Tim.  ii.  2.     Kom.  xiii.  4. 

9.  If  any  church,  one  or  more,  shall  grow  schismatical, 
renting  itself  from  the  communion  of  other  churches,  or 
shall  walk  incorrigibly  or  obstinately  in  any  corrupt  way 
of  their  own,  contrary  to  the  rule  of  the  word  ;  in  such 
case  the  magistrate  is  to  put  forth  his  coercive  power,  as 
the  matter  shall  require.  The  tribes  on  this  side  Jordan 
intended  to  make  war  against  the  other  tribes,  for  build- 
ing the  altar  of  witness,  whom  they  suspected  to  have 
turned  away  therein  from  following  of  the  Lord. 

Josh.  xxii. 


CONFESSION  OF  FAITH, 

Owned  and  consented  unto  by  the  Elders  and  Messengers  of  the  Churches 
assembled  at  Boston  in  New  England, 

MAY  12,  1680, 


BEING   THE   SECOND    SESSION   OF   THAT   SYNOD. 


PREFACE. 


The  Lord  Jesus  Christ  witnessed  a  good  confession,  at  the 
time  when  he  said,  To  this  end  was  I  born,  and  for  this  cause 
came  I  into  the  world,  that  I  should  bear  witness  unto  the 
truth  ;  and  he  taketh  notice  of  it,  to  the  praise  and  high  com- 
mendation of  the  church  in  Pergamos,  that  they  held  fast  his 
name,  and  had  not  denied  his  faith.  Nor  are  they  worthy  of 
the  name  of  Christians,  who,  though  the  Lord  by  his  providence 
call  them  publicly  to  own  the  truth  they  have  professed,  shall 
nevertheless  refuse  to  declare  what  they  believe,  as  to  those 
great  and  fundamental  principles  in  the  doctrine  of  Christ,  the 
knowledge  whereof  is  necessary  unto  salvation.  We  find  how 
ready  the  Apostle  was  to  make  a  confession  of  his  faith ;  though 
for  that  hope's  sake  he  was  accused  and  put  in  chains.  And 
the  Martyrs  of  Jesus,  who  have  laid  down  their  lives  in  bearing 
witness  to  the  truth,  against  the  infidelity,  idolatry,  heresy, 
apostasy  of  the  world,  when  Pagan,  Arian,  or  overspread  with 
Popish  darkness :  Having  their  feet  shod  with  the  preparation 
of  the  gospel  of  peace,  were  free  and  forward  in  their  testi- 
mony, confessing  the  truth,  yea,  sealing  it  with  their  blood. 
With  the  heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation,  Rom.  x.  10.  Nor  is 
there  a  greater  evidence  of  being  in  a  state  of  salvation,  than 
such  a  confession,  if  made  in  times  or  places  where  men  are 
exposed  to  utmost  suflfering  upon  that  account.  1  John,  iv.  15. 
And  if  confession  of  faith  be,  in  some  cases,  of  such  importance 
and  necessity,  as  hath  been  expressed ;  it  must  needs  be  in 
itself,  a  work  pleasing  in  the  sight  of  God,  for  his  servants  to 
declare  unto  the  world,  what  those  principles  of  truth  are, 


90 

which  they  have  received,  and  are  (by  the  help  of  Christ)  pur- 
posed to  live  and  die  in  the  stedfast  profession  of.  Some  of 
the  Lord's  worthies  have  been  of  renown  among  his  people  in 
this  respect;  especially  Irseneus  and  Athanasius  of  old,  and  of 
latter  times  Beza,  all  whose  (not  to  mention  others)  confessions, 
with  the  advantage  which  the  church  of  God  hath  received 
thereby,  are  famously  known. 

And  it  must  needs  tend  much  to  the  honor  of  the  dear  and 
blessed  name  of  the  Lord  Jesus,  in  case  many  churches  do  join 
together  in  their  testimony.  How  signally  the  Lord  hath  owned 
the  confession  of  the  four  general  Synods  or  Councils  for  the 
suppression  of  the  heresies  of  those  times,  needs  not  to  be  said, 
since  no  man  can  be  ignorant  thereof,  that  hath  made  it  his 
concern  to  be  acquainted  with  things  of  this  nature.  The  con- 
fession of  the  Bohemians,  of  the  Waldenses,  and  of  the  reform- 
ed Protestant  churches  abroad,  all  these  have  been  of  singular 
use,  not  only  to  those  that  lived  in  the  ages  when  these  declara- 
tions were  emitted,  but  unto  posterity,  yea,  unto  this  day. 

There  have  been  some  who  have  reflected  upon  these  New- 
English  churches,  for  our  defect  in  this  matter,  as  if  our  prin- 
ciples were  unknown ;  whereas  it  is  well  known,  that  as  to 
matters  of  doctrine,  we  agree  with  other  reformed  churches : 
nor  was  it  that,  but  what  concerns  worship  and  discipline,  that 
caused  our  fathers  to  come  into  this  wilderness,  while  it  was  a 
land  not  sown,  that  so  they  might  have  liberty  to  practice 
accordingly.  And  it  is  a  ground  of  holy  rejoicing  before  the 
Lord,  that  now  there  is  no  advantage  left  for  those  that  may  be 
disaffected  towards  us,  to  object  any  thing  of  that  nature  against 
us.  For  it  hath  pleased  the  only  wise  God  so  to  dispose  in  his 
providence,  as  that  the  elders  and  messengers  of  the  churches 
in  the  colony  of  the  Massachusetts  in  New-England,  did,  by 
the  call  and  encouragement  of  the  honored  general  Court, 
meet  together  Sept.  10,  1679.  This  Synod  at  their  second 
session,  which  was  May  12,  1680,  consulted  and  considered  of 
a  Confession  of  Faith.  That  which  was  consented  unto  by  the 
elders  and  messengers  of  the  Congregational  churches  in  Eng- 
land, who  met  at  the  Savoy,  (being  for  the  most  part,  some 
small  variations  excepted,  the  same  with  that  which  was  agreed 


91 

upon  first  by  the  Assembly  at  Westminster,  and  was  approved 
of  by  the  Synod  at  Cambridge  in  New-England,  anno  1648,  as 
also  by  a  general  assembly  in  Scotland,)  was  twice  publicly 
read,  examined  and  approved  of:  that  little  variation  v/hich  we 
have  made  from  the  one,  in  compliance  with  the  other,  may  be 
seen  by  those  who  please  to  compare  them.  But  we  have  (for 
the  main)  chosen  to  express  ourselves  in  the  words  of  those 
reverend  assemblies,  that  so  we  might  not  only  with  one  heart, 
but  with  one  mouth  glorify  God,  and  our  Lord  Jesus  Christ. 

As  to  Avhat  concerns  church-government,  Ave  refer  to  the 
Platform  of  Discipline  agreed  upon  by  the  messengers  of  these 
churches  anno  1648,  and  solemnly  owned  and  confirmed  by 
the  late  Synod. 

What  hours  of  temptation  may  overtake  these  churches,  is 
not  for  us  to  say.  Only  the  Lord  doth  many  times  so  order 
things,  that  when  his  people  have  made  a  good  confession, 
they  shall  be  put  upon  the  trial  one  way  or  otiier,  to  see 
whether  they  have  (or  who  among  them  hath  not)  been  sincere 
in  what  they  have  done.  The  Lord  grant  that  the  loins  of  our 
minds  may  be  so  girt  about  with  truth,  that  we  may  be  able  to 
withstand  in  the  evil  day,  and  having  done  all,  to  stand. 


CONFESSION   OP  FAITH. 


CHAPTER  I. 

Of  the  Holy  Scriptures. 

Although  the  light  of  nature,  and  the  works  of 
creation  and  providence,  do  so  far  manifest  the  goodness, 
wisdom  and  power  of  God,  as  to  leave  men  unexcusable  ; 
yet  are  they  not  sufficient  to  give  that  knowledge  of  God 
and  of  his  will,  which  is  necessary  unto  salvation  :  there- 
fore it  pleased  the  Lord  at  sundry  times  and  in  divers 
manners  to  reveal  himself,  and  to  declare  that  his  will 
unto  his  church  ;  and  afterwards  for  the  better  preserving 
and  propagating  of  the  truth,  and  for  the  more  sure 
establishment  and  comfort  of  the  church  against  the  cor- 
ruption of  the  flesh,  and  the  malice  of  Satan  and  of  the 
world,  to  commit  the  same  wholly  to  writing :  which 
maketh  the  Holy  Scripture  to  be  most  necessary  ;  those 
former  ways  of  God's  revealing  his  will  unto  his  people 
being  now  ceased. 

II.  Under  the  name  of  Holy  Scripture,  or  the  word  of 
God  written,  are  now  contained  all  the  books  of  the  Old 
and  New  Testament,  which  are  these  : 

OF    THE    OLD    TESTAMENT. 

Genesis,  Exodus,  Leviticus,  Numbers,  Deuteronomy, 
Joshua,  Judges,  Ruth,  I  Samuel,  2  Samuel,  1  Kings, 
2  Kings,  I  Chronicles,  2  Chronicles,  Ezra,  Nehemiah, 
Esther,  Job,  Psalms,  Proverbs,  Ecclesiastes,  the  Song  of 
Songs,  Isaiah,  Jeremiah,  Lamentations,  Ezekiel,  Daniel, 
Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum, 
Habakkuk,  Zephaniah,  Haggai,  Zachariah,  Malachi. 
9 


94 

OF    THE    NEW    TESTAMENT. 

Matthew,  Mark,  Luke,  John,  the  Acts  of  the  Apostles, 
Paul's  Epistle  to  the  Romans,  I  Corinthians,  2  Corinthi- 
ans, Galatians,  Ephesians,  Philippians,  Colossians,  1  Thes- 
salonians,  2  Thessalonians,  1  to  Timothy,  2  to  Timothy, 
to  Titus,  to  Philemon,  the  Epistle  to  the  Hebrews,  the 
Epistle  of  James,  the  first  and  second  Epistles  of  Peter, 
the  first,  second  and  third  Epistles  of  John,  the  Epistle  of 
Jude,  the  Revelation. 

All  which  are  given  by  the  inspiration  of  God  to  be 
the  rule  of  faith  and  life. 

III.  The  books  commonly  called  Apocrypha,  not  being 
of  divine  inspiration,  are  no  part  of  the  canon  of  the 
scripture  ;  and  therefore  are  of  no  authority  in  the  church 
of  God,  nor  to  be  any  otherwise  approved  or  made  use  of, 
than  other  human  writings. 

IV.  The  authority  of  the  holy  scripture,  for  which  it 
ought  to  be  believed  and  obeyed,  dependeth  not  upon  the 
testimony  of  any  man  or  church,  but  wholly  upon  God 
(who  is  truth  itself)  the  author  thereof;  and  therefore  it 
is  to  be  received,  because  it  is  the  word  of  God. 

V.  We  may  be  moved  and  induced  by  the  testimony  of 
the  church,  to  an  high  and  reverend  esteem  of  the  holy 
scripture.  And  the  heavenliness  of  the  matter,  the 
efficacy  of  the  doctrine,  the  majesty  of  the  style,  the 
consent  of  all  the  parts,  the  scope  of  the  whole  (which  is, 
to  give  all  glory  to  God)  the  full  discovery  it  makes  of  the 
only  way  of  man's  salvation,  the  many  other  incompara- 
ble excellencies,  and  the  entire  perfection  thereof,  are 
arguments  whereby  it  doth  abundantly  evidence  itself  to 
be  the  word  of  God  ;  yet  notwithstanding,  our  full  per- 
suasion and  assurance  of  the  infallible  truth  and  divine 
authority  thereof,  is  from  the  inward  work  of  the  Holy 
Spirit,  bearing  witness  by  and  with  the  word  in  our 
hearts. 

VI.  The  whole  counsel  of  God  concerning  all  things 
necessary  for  his  own  glory,  man's  salvation,  faith  and 
life,  is  either  expressly  set  down  in  scripture,  or  by  good 
and  necessary  consequence  may  be  deduced  from  Scrip- 
ture ;  unto  which  nothing  at  any  time  is  to  be  added, 
whether  by  new  revelations  of  the  Spirit,  or  traditions  of 
men.     Nevertheless  we  acknowledge  the  inward  illumina- 


95 

tion  of  the  Spirit  of  God  to  be  necessary  for  the  saving 
understandincr  of  such  things  as  are  revealed  in  the  word: 
and  that  there  are  some  circumstances  concernmg  the 
worsliip  of  God  and  government  of  the  church,  common 
to  human  actions  and  societies,  which  are  to  be  ordered 
by  the  light  of  nature,  and  Christian  prudence,  according 
to  the  general  rules  of  the  word,  which  are  always  to  be 
observed, 

VII.  All  things  in  Scripture  are  not  alike  plain  in 
themselves,  nor  alike  clear  unto  all  :  yet  those  things 
which  are  necessary  to  be  known,  believed  and  observed 
for  salvation,  are  so  clearly  propounded  and  opened  in 
some  place  of  Scripture  or  other,  that  not  only  the 
learned,  but  the  unlearned,  in  a  due  use  of  the  ordinary 
means,  may  attain  unto  a  sufficient  understanding  of 
them. 

VIII.  The  Old  Testament  in  Hebrew  (which  was  the 
native  language  of  the  people  of  God  of  old)  and  the 
New  Testament  in  Greek  (which  at  the  time  of  writing 
of  it  was  most  generally  known  to  the  nations)  being 
immediately  inspired  by  God,  and  by  his  singular  care 
and  providence  kept  pure  in  all  ages,  are  therefore 
authentical ;  so  as  in  all  controversies  of  religion,  the 
church  is  finally  to  appeal  unto  them.  But  because  these 
original  tongues  are  not  known  to  all  the  people  of  God, 
who  have  right  unto  and  interest  in  the  Scriptures,  and 
are  commanded  in  the  fear  of  God  to  read  and  search 
them  ;  therefore  they  are  to  be  translated  into  the  vulgar 
language  of  every  nation  unto  which  they  come,  that  the 
word  of  God  dwelling  plentifully  in  all,  they  may  worship 
him  in  an  acceptable  manner,  and  through  patience  and 
comfort  of  the  Scriptures  may  have  hope. 

IX.  The  infallible  rule  of  interpretation  of  Scripture, 
is  the  Scripture  itself;  and  therefore  when  there  is  a 
question  about  the  true  and  full  sense  of  any  Scripture 
(which  is  not  manifold,  but  one)  it  must  be  searched  and 
known  by  other  places,  that  speak  more  clearly. 

X.  The  Supreme  Judge  by  which  all  controversies  of 
religion  are  to  be  determined,  and  all  decrees  of  councils, 
opinions  of  ancient  writers,  doctrines  of  men  and  private 
spirits,  are  to  be  examined,  and  in  whose  sentence  we  are 
to  rest,  can  be  no  other,  but  the  holy  Scripture  delivered 


96 

by  the    Spirit ;  into  which   Scripture   so  delivered,  our 
Faith  is  finally  resolved. 


CHAPTER  11. 

Of  God  and  of  the  Holy  Trinity. 

There  is  but  one  only  living  and  true  God  ;  w^ho  is 
infinite  in  being  and  perfection,  a  most  pure  spirit,  invisi- 
ble, without  body,  parts,  or  passions,  immutable,  immense, 
eternal,  incomprehensible,  almighty,  most  wise,  most 
holy,  most  free,  most  absolute,  working  all  things  accord- 
ing to  the  counsel  of  his  own  immutable  and  most 
righteous  will,  for  his  own  glory,  most  loving,  gracious, 
merciful,  long-suffering,  abundant  in  goodness  and  truth, 
forgiving  iniquity,  transgression  and  sin,  the  rewarder  of 
them  that  diligently  seek  him,  and  withal,  most  just  and 
terrible  in  his  judgments,  hating  all  sin,  and  who  will  by 
no  means  clear  the  guilty. 

II.  God  hath  all  life,  glory,  goodness,  blessedness,  in, 
and  of  himself,  and  is  alone  in,  and  unto  himself,  all-suffi- 
cient, not  standing  in  need  of  any  creatures  which  he  hath 
made,  nor  deriving  any  glory  from  them,  but  only  mani- 
festing his  own  glory  in,  by,  unto  and  upon  them.  He  is 
the  alone  fountain  of  all  being,  of  whom,  through  whom, 
and  to  whom  are  all  things :  and  hath  most  sovereign  do- 
minion over  them,  to  do  by  them,  for  them,  or  upon  them, 
whatsoever  himself  pleaseth  :  in  his  sight  all  things  are 
open  and  manifest,  his  knowledge  is  infinite,  infallible  and 
independent  upon  the  creature,  so  as  nothing  is  to  him 
contingent  or  uncertain.  He  is  most  holy  in  all  his  coun- 
sels, in  all  his  works,  and  in  all  his  commands.  To  him 
is  due  from  angels  and  men,  and  every  other  creature, 
whatsoever  worship,  service  or  obedience,  as  creatures, 
they  owe  unto  the  Creator,  and  whatever  he  is  further 
pleased  to  require  of  them. 

HI.  In  the  unity  of  the  God-head  there  be  three 
persons,  of  one  substance,  power,  and  eternity,  God  the 
Father,  God  the  Son,  and  God  the  Holy  (a host  :  the 
Father  is  of  none,  neither  begotton,  nor  proceeding ;  the 


97 

Son  is  eternally  begotten  of  the  Father ;  the  Holy  Ghost 
eternally  proceeding  from  the  Father  and  the  Son. 
Which  doctrine  of  the  Trinity  is  the  foundation  of  all 
our  communion  with  God,  and  comfortable  dependence 
upon  him. 


CHAPTER   HI. 

Of  God's  eternal  Decree. 

God  from  all  eternity  did  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass :  yet  so,  as  thereby  neither  is 
God  the  author  of  sin,  nor  is  violence  offered  to  the  will 
of  the  creatures,  nor  is  the  liberty  or  contingency  of 
second  causes  taken  away,  but  rather  established. 

II.  Although  God  knows  whatsoever  may  or  can  come 
to  pass  upon  all  supposed  conditions,  yet  hath  he  not 
decreed  any  thing,  because  he  foresaw  it  as  future,  or  as 
that  which  would  come  to  pass  upon  such  conditions. 

III.  By  the  decree  of  God  for  the  manifestation  of  his 
glory,  some  men  and  angels  are  predestinated  unto  ever- 
lasting life,  and  others  foreordained  to  everlasting  death. 

IV.  These  angels  and  men  thus  predestinated,  and 
foreordained,  are  particularly  and  unchangeably  designed, 
and  their  number  is  so  certain  and  definite,  that  it  cannot 
be  either  increased  or  diminished. 

V.  Those  of  mankind  that  are  predestinated  unto  life, 
God,  before  the  foundation  of  the  world  was  laid,  accord- 
ing to  his  eternal  and  immutable  purpose,  and  the  secret 
counsel  and  good  pleasure  of  his  will,  hath  chosen  in 
Christ  unto  everlasting  glory,  out  of  his  mere  free  grace 
and  love,  without  any  foresight  of  faith  or  good  works,  or 
perseverance  in  either  of  them,  or  any  other  thing  in  the 
creature,  as  conditions  or  causes  moving  him  thereunto, 
and  all  to  the  praise  of  his  glorious  grace. 

VI.  As  God  hath  appointed  the  elect  unto  glory,  so 
hath  he  by  the  eternal  and  most  free  purpose  of  his  will 
foreordained  all  the  means  thereunto ;  wherefore  they 
who  are  elected,  being  fallen  in  Adam,  are  redeemed  by 
Christ,  are  effectually  called  unto  faith  in  Christ  by  his 
Spirit    working    in    due    season,    are   justified,    adopted, 

9  * 


98 

sanctified,  and  kept  by  his  power,  through  faith,  unto 
salvation.  Neither  are  any  other  redeemed  by  Christ,  or 
effectually  called,  justified,  adopted,  sanctified  and  saved, 
but  the  elect  only. 

VII.  The  rest  of  mankind  God  was  pleased,  according 
to  the  unsearchable  counsel  of  his  own  will,  whereby  he 
extendeth  or  withholdeth  mercy,  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over  his  creatures,  to  pass 
by,  and  to  ordain  them  to  dishonor  and  wrath  for  their 
sin,  to  the  praise  of  his  glorious  justice. 

VIII.  The  doctrine  of  this  high  mystery  of  predestina- 
tion, is  to  be  handled  with  special  prudence  and  care, 
that  men  attending  the  will  of  God  revealed  in  his  word, 
and  yielding  obedience  thereunto,  may  from  the  certainty 
of  their  effectual  vocation,  be  assured  of  their  eternal 
election.  So  shall  this  doctrine  afford  matter  of  praise, 
reverence  and  admiration  of  God,  and  of  humility, 
diligence,  and  abundant  consolation  to  all  that  sincerely 
obey  the  gospel. 


CHAPTER   IV. 

Of  Creation. 

It  pleased  God  the  Father,  Son  and  Holy  Ghost,  for 
the  manifestation  of  the  glory  of  his  eternal  power, 
wisdom  and  goodness,  in  the  beginning  to  create  or 
make  of  nothing  the  world,  and  all  things  therein, 
whether  visible  or  invisible,  in  the  space  of  six  days,  and 
all  very  good. 

II.  After  God  had  made  all  other  creatures,  he  created 
man,  male  and  female,  with  reasonable  and  immortal 
souls,  endued  with  knowledge,  righteousness  and  true 
holiness,  after  his  own  image,  having  the  law  of  God 
written  in  their  heart,  and  power  to  fulfil  it ;  and  yet 
under  a  possibility  of  transgressing,  being  left  to  the 
liberty  of  their  own  will,  which  was  subject  to  change. 
Besides  this  law  written  in  their  hearts,  they  received  a 
command  not  to  eat  of  the  tree  of  the  knowledge  of  good 
and  evil  ;  which  while  they  kept,  they  were  happy  in 
their  communion  with  God,  and  had  dominion  over  the 
creatures. 


99 

CHAPTER  V. 

Of  Providence. 

God  the  great  Creator  of  all  things,  doth  uphold,  direct, 
dispose  and  govern  all  creatures,  actions  and  things,  from 
the  greatest  even  unto  the  least,  by  his  most  wise  and 
holy  providence,  according  to  his  infallible  foreknowledge 
and  the  free  and  immutable  counsel  of  his  own  will,  to 
the  praise  of  the  glory  of  his  wisdom,  power,  justice, 
goodness  and  mercy. 

II.  Althoijgh  in  relation  to  the  foreknowledge  and  de- 
cree of  God,  the  first  cause,  all  things  come  to  pass  immu- 
tably, and  infallibly ;  yet  by  the  same  providence  he  or- 
dereth  them  to  fall  out,  according  to  the  nature  of  second 
causes,  either  necessarily,  freely,  or  contingently. 

III.  God  in  his  ordinary  providence  maketh  use  of 
means,  yet  is  free  to  work  without,  above,  and  against 
them  at  his  pleasure. 

IV.  The  almighty  power,  unsearchable  wisdom  and  the 
infinite  goodness  of  God,  so  far  manifest  themselves  in  his 
providence,  in  that  his  determinate  counsel  extendeth 
itself  even  to  the  first  fall,  and  all  other  sins  of  angels  and 
men,  (and  that  not  by  a  bare  permission,)  which  also  he 
most  wisely  and  powerfully  boundeth,  and  otherwise 
ordereth  and  governeth  in  a  manifold  dispensation,  to  his 
own  most  holy  ends,  yet  so  as  the  sinfulness  thereof  pro- 
ceedeth  only  from  the  creature,  and  not  from  God,  who 
being  most  holy  and  righteous,  neither  is  nor  can  be  the 
author  or  approver  of  sin. 

V.  The  most  wise,  righteous,  and  gracious  God  doth 
ofttimes  leave  for  a  season  his  own  children  to  manifold 
temptations,  and  the  corruption  of  their  own  hearts,  to 
chastise  them  for  their  former  sins,  or  to  discover  unto 
them  the  hidden  strength  of  corruption,  and  deceitfulness 
of  their  hearts,  that  they  may  be  humbled,  and  to  raise 
them  to  a  more  close  and  constant  dependence  for  their 
support  upon  himself,  and  to  make  them  more  watchful 
against  all  future  occasions  of  sin,  and  for  sundry  other 
just  and  holy  ends. 

VI.  As  for  those  wicked  and  ungodly  men,  whom  God 


100 

as  a  righteous  judge  for  former  sins,  doth  blind  and  harden, 
from  tliem  he  not  only  withholdeth  his  grace,  whereby 
they  might  have  been  enlightened  in  their  understandings, 
and  wrought  upon  in  their  hearts ;  but  sometimes  also 
withdraweth  the  gifts  which  they  had,  and  exposeth  them 
to  such  objects  as  their  corruption  makes  occasions  of  sin  ; 
and  withal  gives  them  over  to  their  own  lusts,  the  tempta- 
tions of  the  world,  and  the  power  of  Satan,  whereby  it 
comes  to  pass  that  they  harden  themselves,  even  under 
those  means  which  God  useth  for  the  softening  of  others. 
VII.  As  the  providence  of  God  doth  in  general  reach 
to  all  creatures,  so  after  a  most  special  manner  it  taketh 
care  of  his  church,  and  disposeth  all  things  for  the  good 
thereof 


CHAPTER  VI. 


Of  the  Fall  of  Man,  of  Sin,  and  of  the  Punishment  thereof. 

God  having  made  a  covenant  of  works  and  life  there- 
upon, with  our  first  parents,  and  all  their  posterity  in 
them,  they  being  seduced  by  the  subtilty  and  temptation 
of  Satan,  did  wilfully  transgress  the  law  of  their  creation, 
and  break  the  covenant  in  eating  the  forbidden  fruit. 

II.  By  this  sin  they,  and  we  in  them,  fell  from  original 
righteousness  and  communion  with  God,  and  so  became 
dead  in  sin,  and  wholly  defiled  in  all  the  faculties  and 
parts  of  soul  and  body. 

III.  They  being  the  root,  and  by  God's  appointment 
standing  in  the  room  and  stead  of  all  mankind,  the  guilt 
of  this  sin  was  imputed,  and  corrupted  nature  conveyed 
to  all  their  posterity  descending  from  them  by  ordinary 
generation. 

IV.  From  this  original  corruption,  whereby  we  are 
utterly  indisposed,  disabled  and  made  opposite  to  all  good, 
and  wholly  inclined  to  all  evil,  do  proceed  all  actual 
transgressions, 

V.  This  corruption  of  nature  during  this  life,  doth 
remain  in  those  that  are  regenerated  ;  and  although  it 
be  through  Christ  pardoned  and  mortified,  yet  both  itself 
and  all  the  motions  thereof  are  truly  and  properly  sin. 


101 

VI.  Every  sin,  both  original  and  actual,  being  a  trans- 
gression of  the  righteous  law  of  God,  and  contrary  there- 
unto, doth  in  its  own  nature  bring  guilt  upon  the  sinner, 
whereby  he  is  bound  over  to  the  wrath  of  God,  and  curse, 
of  the  law,  and  so  made  subject  to  death,  with  all  miseries, 
spiritual,  temporal  and  eternal. 


CHAPTER  VII. 

Of  God's  Covenant  with  Man. 

The  distance  between  God  and  the  creature  is  so  great, 
that  although  reasonable  creatures  do  owe  obedience  to 
him  as  their  Creator,  yet  they  could  never  have  attained 
the  reward  of  life,  but  by  some  voluntary  condescension 
on  God's  part,  which  he  hath  been  pleased  to  express  by 
way  of  covenant. 

II.  The  first  covenant  made  with  man,  was  a  covenant 
of  works,  wherein  life  was  promised  to  Adam,  and  in  him 
to  his  posterity,  upon  condition  of  perfect  and  personal 
obedience. 

III.  Man  by  his  fall  having  made  himself  uncapable  of 
life  by  that  covenant,  the  Lord  was  pleased  to  make  a 
second,  commonly  called  the  covenant  of  grace;  wherein 
he  freely  offereth  unto  sinners  life  and  salvation  by  Jesus 
Christ,  requiring  of  them  faith  in  him  that  they  may  be 
saved,  and  promising  to  give  unto  all  those  that  are 
ordained  unto  life,  his  Holy  Spirit  to  make  them  willing 
and  able  to  believe. 

IV.  This  covenant  of  grace  is  frequently  set  forth  in 
scripture  by  the  name  of  a  testament,  in  reference  to  the 
death  of  Jesus  Christ  the  testator,  and  to  the  everlasting 
inheritance,  with  all  things  belonging  to  it,  therein  be- 
queathed. 

V.  Although  this  covenant  hath  been  differently  and 
variously  administered,  in  respect  of  ordinances  and  insti- 
tutions in  the  time  of  the  law,  and  since  the  coming  of 
Christ  in  the  flesh ;  yet  for  the  substance  and  efficacy  of 


102 

it,  to  all  its  spiritual  and  saving  ends,  it  is  one  and  the 
same  ;  upon  the  account  of  which  various  dispensations, 
it  is  called  the  Old  and  New  Testament. 


CHAPTER   VIII. 

Of  Christ,  the  Mediator. 

It  pleased  God  in  his  eternal  purpose,  to  choose  and 
ordain  the  Lord  Jesus  his  only  begotten  Son,  acccrding 
to  a  covenant  made  between  them  both,  to  be  the  media- 
tor between  God  and  man  :  the  prophet,  priest  and  king, 
the  head  and  saviour  of  his  church,  the  heir  of  all  things, 
and  judge  of  the  world  :  unto  whom  he  did  from  all  eter- 
nity give  a  people  to  be  his  seed,  and  to  be  by  him  in 
time  redeemed,  called,  justified,  sanctified  and  glorified. 

II.  The  Son  of  God,  the  second  person  in  the  Trinity, 
being  very  and  eternal  God,  of  one  substance,  and  equal 
with  the  Father,  did,  when  the  fullness  of  time  was  come, 
take  upon  him  man's  nature,  with  all  the  essential  prop- 
erties and  common  infirmities  thereof,  yet  without  sin, 
being  conceived  by  the  power  of  the  Holy  Ghost  in  the 
womb  of  the  virgin  Mary,  of  her  substance  :  so  that  two 
whole,  perfect  and  distinct  natures,  the  Godhead  and  the 
manhood,  were  inseparably  joined  together  in  one  person, 
without  conversion,  composition,  or  confusion  ;  which 
person  is  very  God  and  very  man,  yet  one  Christ,  the  only 
mediator  between  God  and  man. 

III.  The  Lord  Jesus  in  his  human  nature,  thus  united 
to  the  divine  in  the  person  of  the  Son,  was  sanctified  and 
anointed  with  the  Holy  Spirit  above  measure,  having  in 
him  all  the  treasures  of  wisdom  and  knowledge,  in  whom 
it  pleased  the  Father  that  all  fullness  should  dwell,  to  the 
end  that  being  holy,  harmless,  undefiled,  and  full  of  grace 
and  truth,  he  might  be  thoroughly  furnished  to  execute 
the  office  of  a  mediator  and  surety  ;  which  office  he  took 
not  unto  himself,  but  was  thereunto  called  by  his  Father, 
who  also  put  all  power  and  judgment  into  his  hand,  and 
gave  him  commandment  to  execute  the  same. 


103 

IV.  This  office  the  Lord  Jesus  Christ  did  most  wil- 
lingly undertake  ;  which  that  he  might  discharge,  he  was 
made  under  the  law,  and  did  perfectly  fulfil  it,  and  under- 
went the  punishment  due  to  us,  which  we  should  have 
borne  and  suffered,  being  made  sin  and  a  curse  for  us, 
enduring  most  grievous  torments  immediately  from  God 
in  his  soul,  and  most  painful  sufferings  in  his  body,  was 
crucified,  and  died,  was  buried,  and  remained  under  the 
power  of  death,  yet  saw  no  corruption,  on  the  third  day 
he  arose  from  the  dead  with  the  same  body  in  which  he 
suffered,  with  which  also  he  ascended  into  heaven,  and 
there  sitteth  at  the  right  hand  of  his  Father,  making 
intercession,  and  shall  return  to  judge  men  and  angels 
at  the  end  of  the  world. 

V.  The  Lord  Jesus  by  his  perfect  obedience  and  sacri- 
fice of  himself,  which  he  through  the  eternal  Spirit  once 
offered  up  unto  God,  hath  fully  satisfied  the  justice  of 
God,  and  purchased  not  only  reconciliation,  but  an  ever- 
lasting inheritance  in  the  kingdom  of  heaven,  for  all  those 
whom  the  Father  hath  given  unto  him. 

VL  Although  the  work  of  redemption  was  not  actually 
wrought  by  Christ  till  after  his  incarnation,  yet  the  virtue, 
efficacy  and  benefits  thereof  were  communicated  to  the 
elect  in  all  ages  successively  from  the  beginning  of  the 
world,  in  and  by  those  promises,  types  and  sacrifices, 
wherein  he  was  revealed  and  signified  to  be  the  seed  of 
the  woman,  which  should  bruise  the  serpent's  head,  and 
the  Lamb  slain  from  the  beginning  of  the  world,  being 
yesterday  and  to-day  the  same,  and  forever. 

Vn.  Christ  in  the  work  of  mediation  acteth  according 
to  both  natures,  by  each  nature  doing  that  which  is 
proper  to  itself;  yet  by  reason  of  the  uniTy  of  the  person, 
that  which  is  proper  to  one  nature,  is  sometimes  in  scrip- 
ture attributed  to  the  person  denominated  by  the  other 
nature. 

VIIL  To  all  those  for  whom  Christ  hath  purchased 
redemption,  he  doth  certainly  and  effectually  apply  and 
connnunicate  the  same,  making  intercession  for  them, 
and  revealing  unto  them  in  and  by  the  word,  the  myste- 
ries of  salvation,  effectually  persuading  them  by  his  Spirit 
to  believe  and  obey,  and  governing  their  hearts  by  his 
word   and  Spirit,   overcoming   all    their   enemies   by   his 


104 

almighty  power  and  wisdom,  in  such  manner  and  ways  as 
are  most  consonant  to  his  wonderful  and  unsearchable 
dispensation. 


CHAPTER   IX. 


Of  Free-will. 


God  hath  endued  the  will  of  man  with  that  natural  lib- 
erty and  power  of  acting  upon  choice,  that  it  is  neither 
forced,  nor  by  any  absolute  necessity  of  nature  determined 
to  do  good  or  evil. 

II.  Man  in  his  state  of  innocency  had  freedom  and 
power  to  will  and  to  do  that  which  was  good  and  well 
pleasing  to  God ;  but  yet  mutably,  so  that  he  might  fall 
from  it. 

III.  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost 
all  ability  of  will  to  any  spiritual  good  accompanying  sal- 
vation, so  as  a  natural  man  being  altogether  averse  from 
that  good,  and  dead  in  sin,  is  not  able  by  his  own  strength 
to  convert  himself,  or  to  prepare  himself  thereunto. 

IV.  When  God  converts  a  sinner,  and  translates  him 
into  the  state  of  grace,  he  freeth  him  from  his  natural 
bondage  under  sin,  and  by  his  grace  alone  enables  him 
freely  to  will  and  to  do  that  which  is  spiritually  good  ;  yet 
so,  as  that  by  reason  of  his  remaining  corruption,  he  doth 
not  perfectly  nor  only  will  that  which  is  good,  but  doth 
also  will  that  which  is  evil. 

V.  The  will  of  man  is  made  perfectly  and  immutably 
free  to  good  alone  in  the  state  of  glory  only. 


CHAPTER   X. 

Of  Effectual  Calling-. 

All  those  whom  God  hath  predestinated  unto  life,  and 
those  only,  he  is  pleased  in  his   appointed  and   accepted 


105 

time,  effecitually  to  call  by  his  word  and  Spirit  out  of  that 
state  of  sin  and  death  in  which  they  are  by  nature,  to 
grace  and  salvation  by  Jesus  Christ,  enlightening  their 
minds  spiritually  and  savingly  to  understand  the  things  of 
God,  taking  away  their  heart  of  stone,  and  giving  unto 
them  an  heart  of  flesh,  renewing  their  wills,  and  by  his 
almighty  power  determining  them  to  that  which  is  good, 
and  effectually  drawing  them  to  Jesus  Christ ;  yet  so,  as 
they  come  most  freely,  being  made  willing  by  his  grace. 

II.  This  effectual  call  is  of  God's  free  and  special 
grace  alone,  not  from  any  thing  at  all  foreseen  in  man, 
who  is  altogether  passive  therein,  until  being  quickened 
and  renewed  by  the  Holy  Spirit,  he  is  thereby  enabled  to 
answer  this  call,  and  to  embrace  the  grace  offered  and 
conveyed  in  it. 

III.  Elect  infants  dying  in  infancy,  are  regenerated  and 
saved  by  Christ,  who  worketh  when,  and  where,  and  how 
he  pleaseth :  so  also  are  all  other  elect  persons,  who  are 
uncapable  of  being  outwardly  called  by  the  ministry  of 
the  word. 

IV.  Others  not  elected,  although  they  may  be  called 
by  the  ministry  of  the  word,  and  may  have  some  common 
operations  of  the  Spirit,  yet  not  being  effectually  drawn 
by  the  Father,  they  neither  do  nor  can  come  unto  Christ, 
and  therefore  cannot  be  saved ;  much  less  can  men  not 
professing  the  Christian  religion,  be  saved  in  any  other 
way  whatsoever,  be  they  never  so  diligent  to  frame  their 
lives  according  to  the  light  of  nature,  and  the  law  of  that 
religion  they  do  profess  :  and  to  assert  and  maintain  that 
they  may,  is  very  pernicious,  and  to  be  detested. 


CHAi>TER  XI. 


Of  Justification. 


Those   whom  God   effectually  calleth,  he   also  freely 

justitieih,  not  by  infusing  righteousness  into  them,  but  by 

pardoning  their  sins,  and    by    accounting   and    accepting 

their  persons  as  righteous,  not  for  any  thing  wrought  in 

10 


106 

them,  or  done  by  them,  but  for  Christ's  sake  alone;  nor 
by  imputing  faith  itself,  the  act  of  believing,  or  any  other 
evangelical  obedience  to  them,  as  their  righteousness,  but 
by  imputing  Christ's  active  obedience  unto  the  whole 
law,  and  passive  obedience  in  his  sufferings  and  death, 
for  their  whole  and  sole  righteousness,  they  receiving  and 
resting  on  him  and  his  righteousness  by  faith ;  which 
faith  they  have  not  of  themselves,  it  is  the  gift  of  God. 

II.  Faith  thus  receiving  and  resting  on  Christ,  and  his 
righteousness,  is  the  alone  instrument  of  justification ; 
yet  it  is  not  alone  in  the  person  justified,  but  is  ever  ac- 
companied with  all  other  saving  graces,  and  is  no  dead 
faith,  but  worketh  by  love, 

III.  Christ  by  his  obedience  and  death  did  fully  dis- 
charge the  debt  of  all  those  that  are  justified,  and  did  by 
the  sacrifice  of  himself,  in  the  blood  of  his  cross,  under- 
going in  their  stead  the  penalty  due  unto  them,  make  a 
proper,  real  and  full  satisfaction  to  God's  justice  in  their 
behalf;  yet  inasmuch  as  he  was  given  by  the  Father  for 
them,  and  his  obedience  and  satisfaction  accepted  in  their 
stead,  and  both  freely,  not  for  any  thing  in  them,  their 
justification  is  only  of  free  grace,  that  both  the  exact  jus- 
tice and  rich  grace  of  God  might  be  glorified  in  the  justi- 
fication of  sinners. 

IV.  God  did  from  all  eternity  decree  to  justify  all  the 
elect,  and  Christ  did  in  the  fullness  of  time  die  for  their 
sins,  and  rise  again  for  their  justification:  nevertheless, 
they  are  not  justified  personally,  until  the  Holy  Spirit 
doth  in  due  time  actually  apply  Christ  unto  them. 

V.  God  doth  continue  to  forgive  the  sins  of  those  that 
are  justified  ;  and  although  they  can  never  fall  from  the 
state  of  justification,  yet  they  may  by  their  sins  fall  under 
God's  fatherly  displeasure :  and  in  that  condition  they 
have  not  usually  the  light  of  his  countenance  restored 
unto  them,  until  they  humble  themselves,  confess  their 
sins,  beg  pardon,  and  renew  their  faith  and  repentance. 

VI.  The  justification  of  believers  under  the  Old  Testa- 
ment, was  in  all  these  respects  one  and  the  same  with  the 
justification  of  believers  under  the  New  Testament. 


lor 

CHAPTER   XII. 

Of  Adoption. 

All  those  that  are  justified,  God  vouchsafeth  in  and 
for  his  only  Son  Jesus  Christ  to  make  partakers  of  the 
grace  of  adoption,  by  which  they  are  taken  into  the  num- 
ber, and  enjoy  the  liberties  and  privileges  of  the  children 
of  God,  have  his  name  put  upon  them,  receive  the  spirit 
of  adoption,  have  access  to  the  throne  of  grace  with  bold- 
ness, are  enabled  to  cry  Abba  Father,  are  pitied,  pro- 
tected, provided  for,  and  chastened  by  him  as  by  a  father, 
yet  never  cast  off,  but  sealed  to  the  day  of  redemption, 
and  inherit  the  promises  as  heirs  of  everlasting  salvation. 


CHAPTER  XIII. 


Of  Sanctification. 


They  that  are  effectually  called  and  regenerated,  being 
united  to  Christ,  having  a  new  heart,  and  a  new  spirit 
created  in  them,  through  the  virtue  of  Christ's  death  and 
resurrection,  are  also  further  sanctified  really  and  person- 
ally through  the  same  virtue,  by  his  Word  and  Spirit 
dwelling  in  them,  the  dominion  of  the  whole  body  of  sin 
is  destroyed,  and  the  several  lusts  thereof  are  more  and 
more  weakened  and  mortified,  and  they  more  and  more 
quickened  and  strengthened  in  all  saving  graces,  to  the 
practice  of  all  true  holiness,  without  which  no  man  shall 
see  the  Lord. 

II.  This  sanctification  is  throughout  in  the  whole  man, 
yet  imperfect  in  this  life,  there  abide  still  some  remnants 
of  corruption  in  every  part,  whence  ariseth  a  continual 
and  irreconcilable  war,  the  flesh  lusting  against  the  spirit, 
and  the  spirit  against  the  flesh. 

III.  In   which  war,  although  the  remaining  corruption 


108 

for  a  time  may  much  prevail,  yet  through  the  continual 
supply  of  strength  from  the  sanctifying  Spirit  of  Christ, 
the  regenerate  part  doth  overcome,  and  so  the  saints  grow 
in  grace,  perfecting  holiness  in  the  fear  of  God. 


CHAPTER  XIV. 

Of  Savins:  Faith, 


The  grace  of  faith,  whereby  the  elect  are  enabled  to 
believe  to  the  saving  of  their  souls,  is  the  work  of  the 
Spirit  of  Christ  in  their  hearts,  and  is  ordinarily  wrought 
by  the  ministry  of  the  word  ;  by  which  also,  and  by  the 
administration  of  the  seals,  prayer  and  other  means,  it  is 
increased  and  strengthened. 

II.  By  this  faith  a  Christian  believeth  to  be  true  what- 
soever is  revealed  in  the  word,  for  the  authority  of  God 
himself  speaking  therein,  and  acteth  differently  upon  that 
which  each  particular  passage  thereof  containeth,  yield- 
ing obedience  to  the  commands,  trembling  at  the  threat- 
enings,  and  embracing  the  promises  of  God  for  this  life, 
and  that  which  is  to  come.  But  the  principal  acts  of 
saving  faith  are,  accepting,  receiving  and  resting  upon 
Christ  alone,  for  justification,  sanctification,  and  eternal 
life,  by  virtue  of  the  covenant  of  grace. 

III.  This  faith,  although  it  be  different  in  degrees,  and 
may  be  weak  or  strong,  yet  it  is  in  the  least  degree  of  it 
different  in  the  kind  or  nature  of  it  (as  is  all  other  sav- 
ing grace)  from  the  faith  and  common  grace  of  tempo- 
rary believers ;  and  therefore,  though  it  may  be  many 
times  assailed  and  weakened,  yet  it  gets  the  victory, 
growing  up  in  many  to  the  attainment  of  a  full  assurance 
through  Christ,  who  is  both  the  author  and  finisher  of  our 
faith. 


109 


CHAPTER  XV. 

Of  Repentance  unto  Life  and  Salvation. 

Such  of  the  elect  as  are  converted  at  riper  years,  hay- 
ing sometime  lived  in  the  state  of  nature,  and  therein 
served  divers  lusts  and  pleasures,  God  in  their  effectual 
calling,  giveth  them  repentance  unto  life. 

II.  Whereas  there  is  none  that  dceth  good,  and  sinneth 
not,  and  the  best  of  men  may  through  the  power  and  de- 
ceitfulness  of  their  corruptions  dwelling  in  them,  with  the 
prevalency  of  temptation,  fall  into  great  sins  and  provo- 
cations; God  hath  in  the  covenant  of  grace  mercifully 
provided,  that  believers  so  sinning  and  falling,  be  renewed 
through  repentance  unto  salvation. 

III.  This  saving  repentance  is  an  evangelical  grace, 
whereby  a  person  being  by  the  Holy  Ghost  made  sensible 
of  the  manifold  evils  of  his  sin,  doth  by  faith  in  Christ 
humble  himself  for  it  with  godly  sorrow^  detestation  of  it, 
and  self-abhorrency,  praying  for  pardon  and  strength  of 
grace,  with  a  purpose  and  endeavor  by  supplies  of  the 
Spirit',  to  walk  before  God  unto  all  well  pleasing  in  all 
things. 

IV.  As  repentance  is  to  be  continued  through  the 
whole  course  of  our  lives,  upon  the  account  of  the  body 
of  death,  and  the  motions  thereof;  so  it  is  every  man's 
duty  to  repent  of  his  particular  known  sins,  particularly. 

V.  Such  is  the  provision  which  Gcd  hath  made  through 
Christ  in  the  covenant  of  grace,  for  the  preservation  of 
believers  unto  salvation,  that  although  there  is  no  sin  so 
small,  but  it  deserves  damnation,  yet  there  is  no  sin  so 
great,  that  it  shall  bring  damnation,  on  them  who  truly 
repent ;  which  makes  the  constant  preaching  of  repentance 
necessary. 


10 


no 

CHAPTER  XVI. 

Of  Good  Works. 

Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  noi  such  as  without  the  warrant  thereof 
are  devised  by  men  out  of  blind  zeal,  or  upon  any  pre- 
tence of  good  intentions. 

II.  These  good  works  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and 
lively  faith,  and  by  them  believers  manifest  their  thank- 
fulness, strengthen  their  assurance,  edify  their  brethren, 
adorn  the  profession  of  the  gospel,  stop  the  mouths  of 
the  adversaries,  and  glorify  God,  whose  workmanship 
they  are,  created  in  Christ  Jesus  thereunto,  that  having 
their  fruit  unto  holiness,  they  may  have  the  end  eternal 
life. 

III.  Their  ability  to  do  good  works  is  not  at  all  of 
themselves,  but  wholly  from  the  Spirit  of  Christ:  and  that 
they  may  be  enabled  thereunto,  besides  the  graces  they 
have  already  received,  there  is  required  an  actual  influ- 
ence of  the  same  Holy  Spirit  to  work  in  them  to  will  and 
to  do,  of  his  good  pleasure  ;  yet  are  they  not  hereupon  to 
grow  negligent,  as  if  they  were  not  bound  to  perform  any 
duty,  unless  upon  a  special  motion  of  the  Spirit,  but  they 
ought  to  be  diligent  in  stirring  up  the  grace  of  God  that 
is  in  them. 

IV.  They  who  in  their  obedience  attain  to  the  greatest 
height  which  is  possible  in  this  life,  are  so  far  from  being 
able  to  supererogate,  and  to  do  more  than  God  requires, 
as  that  they  fall  short  of  much,  which  in  duty  they  are 
bound  to  do. 

V.  We  cannot  by  our  best  works  merit  pardon  of  sin, 
or  eternal  life  at  the  hand  of  God,  by  reason  of  the  great 
disproportion  that  is  between  them,  and  the  glory  to  come; 
and  the  infinite  distance  that  is  between  us  and  God, 
whom  by  them  we  can  neither  profit,  nor  satisfy  for  the 
debt  of  our  former  sin ;  but  when  we  have  done  all  we 
can,  we  have  done  but  our  duty,  and  are  unprofitable 
servants;  and   because   as  they  are   good,   they  proceed 


Ill 

from  his  Spirit,  and  as  they  are  wrought  by  us,  they  are 
defiled  and  mixed  with  so  much  weakness  and  imperfec- 
tion, that  they  cannot  endure  the  severity  of  God's  judg- 
ment. 

VI.  Yet  notwithstanding,  the  persons  of  believers  being 
accepted  through  Christ,  their  good  works  also  are  ac- 
cepted in  him,  not  as  though  they  were  in  this  life  wholly 
unbhimable  and  unreprovable  in  God's  sight,  but  that  he 
looking  npon  them  in  his  Son,  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with 
many  weaknesses  and  imperfections. 

VII.  Works  done  by  unregenerate  men,  although  for 
the  matter  of  them,  they  may  be  things  which  God  com- 
mands, and  of  good  use  both  to  themselves  and  to  others  ; 
yet  because  they  proceed  not  from  an  heart  purified  by 
faith,  nor  are  done  in  a  right  manner,  according  to  the 
word,  nor  to  a  right  end,  the  glory  of  Gcd  ;  they  are 
therefore  sinful,  and  cannot  please  God,  nor  make  a  man 
meet  to  receive  grace  from  Gcd ;  and  yet  their  neglect  of 
them  is  more  sinftd  and  displeasing  to  God. 


CHAPTER  XVII. 

Of  llie  Perseverance  of  the  Saints. 

They,  whom  God  hath  accepted  in  his  Beloved,  effect- 
ually called  and  sanctified  by  his  Spirit,  can  neither  totally 
nor  finally  fall  away  from  the  state  of  grace,  but  shall  cer- 
tainly persevere  therein  to  the  end,  and  be  eternally 
saved. 

II.  This  perseverance  of  the  saints  depends  not  upon 
their  own  free-will,  but  upon  the  immutabiliiy  of  the  de- 
cree of  election,  from  the  free  and  unchangeable  love  of 
God  the  Father,  upon  the  efficacy  of  the  merit  and  inter- 
cession of  Jesus  Christ,  and  union  with  him,  the  oath  of 
God,  the  abiding  of  his  Spirit,  and  the  seed  of  God  within 
them,  and  the  nature  of  the  covenant  of  grace,  from  all 
which  ariseth  also  the  certainty  and  infallibility  thereof. 


113 

III.  And  though  they  may  through  the  temptation  of 
Satan,  and  of  the  world,  the  prevalency  of  corruption  re- 
maining in  them,  and  the  neglect  of  the  means  of  their 
preservation,  fall  into  grievous  sins,  and  for  a  time  con- 
tinue therein,  whereby  they  incur  God's  displeasure,  and 
grieve  his  Holy  Spirit,  come  to  have  their  graces  and 
comforts  impaired,  have  their  hearts  hardened,  and  their 
consciences  wounded,  hurt  and  scandalize  others,  and 
bring  temporal  judgments  upon  themselves ;  yet  they  are 
and  shall  be  kept  by  the  power  of  God  through  faith  unto 
salvation. 


CHAPTER  XVHI. 

Of  the  Assurance  of  Grace  and  Salvation. 

Although  temporary  believers,  and  other  unregenerate 
men  may  vainly  deceive  themselves  with  false  hopes  and 
carnal  presumptions  of  being  in  the  favor  of  God,  and 
state  of  salvation,  which  hope  of  theirs  shall  perish,  yet 
such  as  truly  believe  in  the  Lord  Jesus,  and  love  him  in 
sincerity,  endeavoring  to  walk  in  all  good  conscience  be- 
fore him,  may  in  this  life  be  certainly  assured  that  they 
are  in  the  state  of  grace,  and  may  rejoice  in  the  hope  of 
the  glory  of  God,  which  hope  shall  never  make  them 
ashamed. 

H.  This  certainly  is  not  a  bare  conjectural  and  prob- 
able persuasion,  grounded  upon  a  fallible  hope,  but  an 
infallible  assurance  of  faith,  founded  on  the  blood  and 
ricrhteousness  of  Christ,  revealed  in  the  gospel,  and  also 
upon  the  inward  evidence  of  those  graces,  unto  which 
promises  are  made,  and  on  the  immediate  witness  of  the 
Spirit,  testifying  our  adoption,  and  as  a  fruit  thereof, 
leaving  the  heart  more  humble  and  holy. 

HI.  This  infallible  assurance  doth  not  so  belong  to  the 
essence  of  faith,  but  that  a  true  believer  may  wait  long, 
and  conflict  with  many  difficulties  before  he  be  partaker 
of  it  ;  yet  being  enabled  by  the  Spirit  to  know  the  things 
whicli  are  freely  given  him  of  God,  he  may  without  extra- 
ordinary revelation,    in   the   right  use  of  ordinary  means 


113 

attain  thereunto ;  and  therefore  it  is  the  duty  of  every 
one  to  give  all  diligence  to  make  his  calling  and  election 
sure,  that  thereby  his  heart  may  be  enlarged  in  peace  and 
joy  in  the  Holy  Ghost,  in  love  and  thankfulness  to  God, 
and  in  strength  and  cheerfulness  in  the  duties  of  obedi- 
ence, the  proper  fruits  of  this  assurance  ;  so  far  is  it  from 
inclining  men  to  looseness. 

IV.  True  believers  may  have  the  assurance  of  their 
salvation  divers  ways  shaken,  diminished  and  intermitted, 
as  by  negligence  in  preserving  of  it,  by  falling  into  some 
special  sin,  which  woundeth  the  conscience,  and  grieveth 
the  Spirit,  by  some  sudden  or  vehement  temptation,  by 
God's  withdrawing  the  light  of  his  countenance,  suffering 
even  such  as  fear  him  to  walk  in  darkness,  and  to  have 
no  light ;  yet  are  they  neither  utterly  destitute  of  that 
seed  of  God,  and  life  of  faith,  that  love  of  Christ  and 
the  brethren,  that  sincerity  of  heart  and  conscience  of 
duty,  out  of  which  by  the  operation  of  the  Spirit,  this  as- 
surance may  in  due  time  be  revived,  and  by  the  which  in 
the  mean  time  they  are  supported  from  utter  despair. 


CHAPTER  XIX. 

Of  the  Law  of  God. 


God  gave  to  Adam  a  law  of  universal  obedience  writ- 
ten in  his  heart,  and  a  particular  precept  of  not  eating  the 
fruit  of  the  tree  of  knowledge  of  good  and  evil,  as  a  cov- 
enant of  works,  by  which  he  bound  him  and  all  his  pos- 
terity to  personal,  entire,  exact  and  perpetual  obedience, 
promised  life  upon  the  fulfilling,  and  threatened  death 
upon  the  breach  of  it,  and  endued  him  with  power  and 
ability  to  keep  it. 

II.  This  law,  so  written  in  the  heart,  continued  to 
be  a  perfect  rule  of  righteousness  after  the  fall  of  man, 
and  was  delivered  by  God  on  Mount  Sinai  in  ten  com- 
mandments, and  written  in  two  tables ;  the  four  first  com- 
mandments containing  our  duty  towards  God,  and  the 
other  six  our  duty  to  man. 


114 

III.  Beside  this  law  commonly  called  moral,  God  was 
pleased  to  give  to  the  people  of  Israel,  as  a  church  under 
age,  ceremonial  laws,  containing  several  typical  ordi- 
nances, partly  of  worship,  prefiguring  Christ,  his  graces, 
actions,  sufferings  and  benefits,  and  partly  holding  forth 
divers  instructions  of  moral  duties  :  all  which  ceremonial 
laws  being  appointed  only  to  the  time  of  reformation,  are 
by  Jesus  Christ  the  true  Messiah  and  only  lawgiver,  who 
was  furnished  with  power  from  the  Father  for  that  end, 
abrogated  and  taken  away. 

IV.  To  them  also  he  gave  sundry  judicial  laws,  which 
expired  together  wjth  the  state  of  that  people,  not  obliging 
any  now  by  virtue  of  that  institution,  their  general  equity 
only  being  still  of  moral  use. 

V.  The  moral  law  doth  forever  bind  all,  as  well  justi- 
fied persons  as  others,  to  the  obedience  thereof;  and  that 
not  only  in  regard  of  the  matter  contained  in  it,  but  also 
in  respect  of  the  authority  of  God  the  Creator,  who  gave 
it :  neither  doth  Christ  in  the  gospel  any  way  dissolve,  but 
much  strengthen  this  obligation. 

VI.  Although  true  believers  be  not  under  the  law,  as  a 
covenant  of  works,  to  be  thereby  justified  or  condemned, 
yet  it  is  of  great  use  to  them  as  well  as  to  otliers,  in  that, 
as  a  rule  of  life,  informing  them  of  the  will  of  God,  and 
their  duty,  and  directs  and  binds  them  to  walk  accord- 
ingly, discovering  also  the  sinful  pollutions  of  their  nature, 
hearts  and  lives,  so  as  examining  themselves  thereby,  they 
may  come  to  further  conviction  of,  humiliation  for,  and 
hatred  against  sin,  together  with  a  clearer  sight  of  the 
need  they  have  of  Christ,  and  the  perfection  of  his  obedi- 
ence. It  is  likewise  of  use  to  the  regenerate,  to  restrain 
their  corruptions,  in  that  it  forbids  sin,  and  the  threaten- 
ings  of  it  serve  to  show  what  even  their  sins  deserve,  and 
what  afflictions  in  this  life  they  may  expect  for  them, 
although  freed  from  the  curse  thereof  threatened  in  the 
law.  The  promises  of  it  in  like  manner  show  them  God's 
approbation  of  obedience,  and  what  blessings  they  may 
expect  upon  the  performance  thereof,  although  not  as  due 
to  them  by  the  law,  as  a  covenant  of  works  ;  so  as  a 
man's  doing  good,  and  refraining  from  evil,  because  the 
law  encourageth  to  the  one,  and  deterreth  from  the  other, 
is  no  evidence  of  his  being  under  the  law,  and  not  under 
grace. 


115 

VII.  Neither  are  the  forementioned  uses  of  the  law 
contrary  to  the  grace  of  the  gospel,  but  do  sweetly  com- 
ply with  it,  the  Spirit  of  Christ  subduing  and  enabling 
the  will  of  man  to  do  that  freely  and  cheerfully,  which 
the  will  of  God  revealed  in  the  law  required  to  be  done. 


CHAPTER  XX. 


Of  the  Gospel,  and  of  the  Extent  of  the  Grace  thereof. 

The  covenant  of  works  being  broken  by  sin,  and  made 
unprofitable  unto  life,  God  was  pleased  to  give  unto  the 
elect  the  promise  of  Christ,  the  seed  of  the  woman,  as  the 
means  of  calling  them,  and  begetting  in  them  faith  and 
repentance.  In  this  promise,  the  gospel,  as  to  the  sub- 
stance of  it,  was  revealed,  and  was  therein  effectual  for 
the  conversion  and  salvation  of  sinners. 

II.  This  promise  of  Christ,  and  salvation  by  him,  is 
revealed  only  in  and  by  the  word  of  God ;  neither  do  the 
works  of  creation  or  providence,  with  the  light  of  nature, 
make  discovery  of  Christ,  or  of  grace  by  him,  so  much  as 
in  a  general  or  obscure  way  ;  much  less  that  men  desti- 
tute of  the  revelation  of  him  by  the  promise  or  gospel, 
should  be  enabled  thereby  to  attain  saving  faith  or  repent- 
ance. 

III.  The  revelation  of  the  gospel  unto  sinners  made  in 
divers  times,  and  by  sundry  parts,  w-ith  the  addition  of 
promises  and  precepts  for  the  obedience  required  therein, 
as  to  the  nations  and  persons  to  whom  it  is  granted,  is 
merely  of  the  sovereign  will  and  good  pleasure  of  God, 
not  being  annexed  by  virtue  of  any  promise  to  the  due 
improvement  of  men's  natural  abilities,  by  virtue  of  com- 
mon light  received  without  it,  which  none  ever  did  make, 
or  can  so  do  :  and  therefore  in  all  ages  the  preaching  of 
the  gospel  hath  been  granted  unto  persons  and  nations,  as 
to  the  extent  or  straightening  of  it,  in  great  variety,  ac- 
cording to  the  counsel  of  the  will  of  God. 

IV.  Although  the  gospel  be  the  only  outward  means  of 
revealing   Christ  and  saving  grace,  and   is,  as  such,  abun- 


116 

dantly  sufficient  thereunto ;  yet  that  men  who  are  dead 
in  trespasses,  may  be  born  again,  quickened  or  regen- 
erated, there  is  moreover  necessary  an  effectual,  irresis- 
tible work  of  the  Holy  Ghost  upon  the  whole  soul,  for  the 
producing  in  them  a  new  spiritual  life,  without  which  no 
other  means  are  sufficient  for  their  conversion  unto  God. 


CHAPTER  XXI. 

Of  Christian  Liberty,  and  Liberty  of  Conscience. 

The  liberty  which  Christ  hath  purchased  for  believers 
under  the  gospel,  consists  in  their  freedom  from  the  guilt 
of  sin,  the  condemning  wrath  of  God,  the  rigor  and  curse 
of  the  law,  and  in  their  being  delivered  from  this  present 
evil  world,  bondage  to  Satan,  and  dominion  of  sin,  from 
the  evil  of  afflictions,  the  fear  and  sting  of  death,  the  vic- 
tory of  the  grave,  and  everlasting  damnation  ;  as  also  in 
their  free  access  to  God,  and  their  yielding  obedience 
unto  him,  not  out  of  slavish  fear,  but  a  childlike  love  and 
willing  mind :  all  which  were  common  also  to  believers 
under  the  law,  for  the  substance  of  them,  but  under  the 
New  Testament  the  liberty  of  Christians  is  further  en- 
larged in  their  freedom  from  the  yoke  of  the  ceremonial 
law,  the  whole  legal  administration  of  the  covenant  of 
grace,  to  which  the  Jewish  church  was  subjected,  and  in 
greater  boldness  of  access  to  the  throne  of  grace,  and  in 
fuller  communications  of  the  free  Spirit  of  God,  than  be- 
lievers under  the  law  did  ordinarily  partake  of 

II.  God  alone  is  Lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrines  and  commandments  of  men, 
which  are  in  any  thing  contrary  to  his  word,  or  not  con- 
tained in  it ;  so  that  to  believe  such  doctrines,  or  to  obey 
such  commands  out  of  conscience,  is  to  betray  true  liberty 
of  conscience,  and  the  requiring  of  an  implicit  faith,  and 
an  absolute  and  blind  obedience,  is  to  destroy  liberty  of 
conscience,  and  reason  also. 

III.  They  who  upon  pretence  of  Christian  liberty  do 
practise  any  sin,  or  cherish  any  lust,  as  they  do  thereby 


iir 

pervert  the  main  design  of  the  grace  of  the  gospel  to  their 
own  destruction,  so  they  wholly  destroy  the  end  of  Chris- 
tian liberty,  which  is,  that  being  delivered  out  of  the 
hands  of  our  enemies,  we  might  serve  the  Lord  without 
fear,  in  holiness  and  righteousness  before  him  ail  the  days 
of  our  life. 


CHAPTER  XXII. 

Of  Religious  Worship,  and  of  the  Sabbalh  Day. 

The  light  of  nature  showeth  that  there  is  a  God,  who 
hath  lordship  and  sovereignty  over  all,  is  just,  good,  and 
doth  good  unto  all,  and  is  therefore  to  be  feared,  loved, 
praised,  called  upon,  trusted  in,  and  served  with  all  the 
heart,  and  all  the  soul,  and  with  all  the  might;  but  the 
acceptable  way  of  worshipping  the  true  God,  is  instituted 
by  himself,  and  so  limited  by  his  own  revealed  will,  that 
he  may  not  be  worshipped  according  to  the  imaginations 
and  devices  of  men,  or  the  suggestions  of  Satan,  under 
any  visible  representations,  or  any  other  way  not  pre- 
scribed in  the  Holy  Scriptures. 

II.  Religious  worship  is  to  be  given  to  God  the  Father, 
Son,  and  Holy  Ghost,  and  to  him  alone ;  not  to  angels] 
saints,  or  any  other  creature  ;  and  since  the  fall,  not  with- 
out a  Mediator,  nor  in  the  mediation  of  any  other  but  of 
Christ  alone. 

HI.  Prayer  with  thanksgiving,  being  one  special  part 
of  natural  worship,  is  by  God  required  of  all  men  ;  but 
that  it  may  be  accepted,  it  is  to  be  made  in  the  name  of 
the  Son,  by  the  help  of  his  Spirit,  according  to  his  will, 
with  understanding,  reverence,  humility,  fervency,  faith,* 
love  and  perseverance :  and  when  with  others  in  a  known 
tongue. 

IV.  Prayer  is  to  be  made  for  things  lawful,  and  for  all 
sorts  of  men  living,  or  that  shall  live  hereafter,  but  not  for 
the  dead,  nor  for  those  of  whom  it  may  be  known  that 
they  have  sinned  the  sin  unto  death. 

V.  The  reading  of  the  Scriptures,  preaching  and  hear- 

11 


118 

ing  of  the  word  of  God,  singing  of  psalms,  as  also  the  ad- 
ministration of  baptism  and  the  Lord's  supper,  are  all 
parts  of  religious  worship  of  God,  to  be  performed  in  obe- 
dience unto  God,  with  understanding,  faith,  reverence 
and  godly  fear.  Solemn  humiliations  with  fastings,  and 
thanksgiving  upon  special  occasions,  are  in  their  several 
times  and  seasons  to  'be  used  in  an  holy  and  religious 
manner. 

VI  Neither  prayer  nor  any  other  part  of  religious  wor- 
ship, is  now  under  the  gospel  either  tied  unto,  or  made 
more  acceptable  by  any  place  in  which  it  is  performed,  or 
towards  which  it  is  directed  :  but  God  is  to  be  worshipped 
everywhere  in  spirit  and  in  truth,  as  in  private  families 
daily,  and  in  secret  each  one  by  himself,  so  more  solemnly 
in  the  public  assemblies,  which  are  not  carelessly  nor 
wilfully  to  be  neglected  or  forsaken,  when  God  by  his 
word  or  providence  calleth  thereunto. 

VII.  As  it  is  of  the  law  of  nature,  that  in  general  a 
proportion  of  time  by  God's  appointment  be  set  apart  for 
the  worship  of  God  ;  so  by  his  word  in  a  positive,  moral 
and  perpetual  commandment,  binding  all  men  in  all  ages, 
he  hath  particularly  appointed  one  day  in  seven  for  a  Sab- 
bath to  be  kept  holy  unto  him,  which  from  the  beginning 
of  the  world  to  the  resurrection  of  Christ,  was  the  last 
day  of  the  u^eek,  and  from  the  resurrection  of  Christ,  was 
changed  into  the  first  day  of  the  week,  which  in  Scripture 
is  called  the  Lord's  day,  and  is  to  be  continued  to  the 
end  of  the  world  as  the  Christian  Sabbath,  the  observation 
of  the  last  day  of  the  week  being  abolished. 

VIII.  This  Sabbath  is  then  kept  holy  unto  the  Lord, 
when  men,  after  a  due  preparing  of  their  hearts,  and 
ordering  their  common  affairs  beforehand,  do  not  only 
observe  an  holy  rest  all  the  day  from  their  own  works, 
words  and  thoughts  about  their  worldly  employments  and 
recreations,  but  also  are  taken  up  the  whole  time  in  the 
public  and  private  exercises  of  his  worship,  and  in  the 
duties  of  necessity  and  mercy. 


119 
CHAPTER  XXIII. 

Of  Lawful  Oaths  and  Vows. 

A  LAWFUL  oath  is  a  part  of  religious  worship,  wherein 
the  person  swearing  in  truth,  righteousness,  and  judg- 
ment, solemnly  calleth  God  to  witness  what  he  asserteth 
or  promiseth,  and  to  judge  him  according  to  the  truth  or 
falsehood  of  what  he  sweareth. 

II.  The  name  of  God  only  is  that  by  which  men  ought 
to  swear,  and  therein  it  is  to  be  used  with  all  he  ly  fear 
and  reverence ;  therefore  to  swear  vainly  or  rashly  by 
that  glorious  and  dreadful  name,  or  to  swear  at  all  by  any 
other  thing,  is  sinful,  and  to  be  abhorred;  yet  as  in  mat- 
ters of  weight  and  moment  an  oath  is  warranted  by  the 
word  of  God,  under  the  New  Testament,  as  well  as  under 
the  old;  so  a  lawful  oath,  being  imposed  by  lawful  author- 
ity in  such  matters,  ought  to  be  taken. 

III.  Whosoever  taketh  an  oath  warranted  by  the  word 
of  God,  ought  duly  to  consider  the  weightiness  of  so  sol- 
emn an  act,  and  therein  to  avouch  nothing  but  what  he  is 
fully  persuaded  is  the  truth :  neither  may  any  man  bind 
himself  by  oath  to  any  thing,  but  what  is  good  and  just, 
and  what  he  believeth  so  to  be,  and  what  he  is  able  and 
resolved  to  perform.  Yet  it  is  a  sin  to  refuse  an  oath 
touching  anything  that  is  good  and  just,  being  lawfully 
imposed  by  authority. 

IV.  An  oath  is  to  be  taken  in  the  plain  and  common 
sense  of  the  words,  without  equivocation,  or  mental  reser- 
vation. It  cannot  oblige  to  sin,  but  in  anything  net  sin- 
ful being  taken,  it  binds  to  performance,  although  to  a 
man's  own  hurt ;  nor  is  it  to  be  violated,  although  made 
to  heretics  or  infidels. 

V.  A  vow,  which  is  not  to  be  made  to  any  creature, 
but  God  alone,  is  of  the  like  nature  with  a  promissory 
oath,  and  ought  to  be  made  with  the  like  religious  care, 
and  to  be  performed  with  the  like  faithfulness. 

VI.  Popish  monastical  vows  of  perpetual  single  life, 
professed  poverty,  and  regular  obedience,  are  so  far  from 
being  degrees  of  higher  perfection,  that  they  are  supersti- 
tious and  sinful  snares,  in  which  no  Christian  may  en- 
tangle himself. 


120 
CHAPTER   XXIV. 

Of  the  Civil  Rlagistrale. 

God,  the  supreme  Lord  and  King  of  all  the  world,  hath 
ordained  civil  magistrates  to  be  under  him,  over  the 
people  for  his  own  glory  and  the  public  good;  and  to  this 
end  hath  armed  them  with  the  power  of  the  sword,  for  the 
defence  and  encouragement  of  them  that  do  good,  and 
for  the  punishment  of  evil  doers. 

II.  It  is  lawful  for  Christians  to  accept  and  execute  the 
office  of  a  magistrate,  when  called  thereunto:  in  the  man- 
agement whereof,  as  they  ought  especially  to  maintain 
piety,  justice  and  peace,  according  to  the  wholesome  laws 
of  each  commonwealth,  so  for  that  end  they  may  lawfully 
now  under  the  New  Testament  wage  war  upon  just  and 
necessary  occasion. 

HI.  They,  who  upon  pretence  of  Christian  liberty  shall 
oppose  any  lawful  power,  or  the  lawful  exercises  of  it,  re- 
sist the  ordinance  of  God,  and  for  their  publishing  of  such 
opinions,  or  maintaining  of  such  practices  as  are  contrary 
to  the  light  of  nature,  or  to  the  known  principles  of  Chris- 
tianity, whether  concerning  faith,  worship  or  conversation, 
or  to  the  power  of  godliness,  or  such  erroneous  opinions  or 
practices,  as  either  in  their  own  nature,  or  in  the  manner 
of  publishing  or  maintaining  them,  are  destructive  to  the 
external  peace  and  order  which  Christ  hath  established  in 
the  church,  they  may  lawfully  be  called  to  account,  and 
proceeded  against  by  the  censures  of  the  church,  and  by 
the  power  of  the  civil  magistrate;  yet  in  such  differences 
about  the  doctrines  of  the  gospel,  or  ways  of  the  worship 
of  God,  as  may  befall  men  exercising  a  good  conscience, 
manifesting  it  in  their  conversation,  and  holding  the 
foundation,  and  duly  observing  the  rules  of  peace  and 
order,  there  is  no  warrant  for  the  magistrate  to  abridge 
them  of  their  liberty. 

IV.  It  is  the  duty  of  people  to  pray  for  magistrates,  to 
honor  their  persons,  to  pay  them  tribute  and  other  dues, 
to  obey  their  lawful  commands,  and  to  be  subject  to  their 
authority  for  conscience  sake.  Infidelity,  or  difference  in 
religion,    doth  not  make  void  the  magistrate's  just    and 


121 

legal  authority,  nor  free  the  people  from  their  due  obedi- 
ence to  him  :  from  which  ecclesiastical  persons  are  not 
exempted,  much  less  hath  the  pope  any  power  or  jurisdic- 
tion over  them  in  tiieir  dominions,  or  over  any  of  their 
people,  and  least  of  all  to  deprive  them  of  their  domin- 
ions or  lives,  if  he  shall  judge  them  to  be  heretics,  or  upon 
any  other  pretence  whatsoever. 


CHAPTER  XXV. 

Of  Marriage. 


Marriage  is  to  be  between  one  man  and  one  woman : 
neither  is  it  lawful  for  any  man  to  have  more  than  one 
wife,  nor  for  any  woman  to  have  more  than  one  husband 
at  the  same  time. 

II.  Marriage  was  ordained  for  the  mutual  help  of  hus- 
band and  wife,  for  the  increase  of  mankind  with  a  legiti- 
mate issue,  and  of  the  church  with  an  holy  seed,  and  for 
preventing  of  uncleanness. 

III.  It  is  lawful  for  all  sorts  of  people  to  marry,  who 
are  able  with  judgment  to  give  their  consent.  Yet  it  is 
the  duty  of  Christians  to  marry  in  the  Lord,  and  therefore 
such  as  profess  the  true  reformed  religion,  should  not 
marry  with  infidels,  papists,  or  other  idolaters :  neither 
should  such  as  are  godly,  be  unequally  yoked  by  marrying 
such  as  are  wicked  in  their  life,  or  maintain  damnable 
heresy. 

IV.  Marriage  ought  not  to  be  within  the  degrees  of 
consanguinity  or  affinity  forbidden  in  the  word,  ncr  can 
such  incestuous  marriages  ever  be  made  lawful  by  any 
law  of  man,  or  consent  of  parties,  so  as  those  persons  may 
live  together  as  man  and  wife. 


11 


122 
CHAPTER  XXVI. 

Of  the  Church. 

The  catholic  or  universal  church,  which  is  invisible, 
consists  of  the  whole  number  of  the  elect,  that  have  been, 
are,  or  shall  be  gathered  into  one  under  Christ,  the  Head 
thereof,  and  is  the  spouse,  the  body,  the  fullness  of  him 
that  fiUeth  all  in  all. 

H.  The  whole  body  of  men  throughout  the  world,  pro- 
fessing the  fiith  of  the  gospel,  and  obedience  unto  God 
by  Christ  according  unto  it,  not  destroying  their  own 
profession  by  any  errors  everting  the  foundation,  or  un- 
holiness  of  conversation,  they  and  their  children  with 
them  are,  and  may  be  called  the  visible  catholic  church 
of  Christ,  although  as  such  it  is  not  intru.sted  with  any 
officers  to  rule  or  govern  over  the  whole  body. 

HI.  The  purest  churches  under  heaven  are  subject 
both  to  mixture  and  error,  and  some  have  so  degenerated 
as  to  become  no  churches  of  Christ,  but  synagogues  of 
Satan :  nevertheless  Christ  always  hath  had,  and  ever  shall 
have  a  visible  kingdom  in  this  world,  to  the  end  thereof,  of 
such  as  believe  in  him,  and  make  profession  of  his  name. 

IV.  There  is  no  other  head  of  the  church  but  the  Lord 
Jesus  Christ,  nor  can  the  pope  of  Rome  in  any  sense  be 
head  thereof,  but  is  that  antichrist,  that  man  of  sin,  and 
son  of  perdition,  that  exalteth  himself  in  the  church 
against  Christ,  and  all  that  is  called  God,  whom  the  L  .rd 
shall  destroy  with  the  brightness  of  his  coming. 

V.  As  the  Lord  in  his  care  and  love  towards  his  church, 
hath  in  his  infinite  wise  providence,  exercised  it  with  great 
variety  in  all  ages  for  the  good  of  them  that  love  him,  and 
his  own  glory;  so  according  to  his  promise,  we  expect  that 
in  the  latter  days  antichrist  being  destroyed,  the  Jews 
called,  and  the  adversaries  of  the  kingdom  of  his  dear  Son 
broken,  the  churches  of  Christ  being  enlarged  and  edified, 
through  a  free  and  plentiful  communication  of  light  and 
grace,  shall  enjoy  in  this  world  a  more  quiet,  peaceable 
and  glorious  condition,  than  they  have  enjoyed. 


123 


CHAPTER  XXVII. 

Of  the  Communion  of  Saints. 

All  saints  that  are  united  to  Jesus  Christ  their  Head 
by  his  Spirit  and  faith,  although  they  are  not  made  thereby 
one  person  with  him,  have  fellowship  in  his  graces,  suffer- 
ings, death,  resurrection  and  glory  :  and  being  united  to 
one  another  in  love,  they  have  communion  in  each  other's 
gifts  and  graces,  and  are  obliged  to  the  perf(!rmance  of 
such  duties,  public  and  private,  as  do  conduce  to  their 
mutual  good,  both  in  the  inward  and  outward  man. 

II.   Ail  saints  are  bound  to  maintain  an  holy  fellowship 
and  communion  in  the  worship  of  God,  and  in  performing 
such  other  spiritual  services  as  tend  to  their  nmtual  edifi- 
cation :  as  also  in  relieving  each  other  in  outward  things, 

...  .  .  . 

according  to  their  several  abilities  and  necessities  :  Vv'hich 

communion,  though  especially  to  be  exercised  by  them  in 
the  relations  wdierein  they  stmd,  whether  in  families  or 
churches,  yet  as  God  offereth.  opportunity,  is  to  be  ex- 
tended unto  all  those  who  in  every  place  call  upon  the 
name  of  the  Lord  Jesus. 


CHAPTER  XXVIII. 

Of  the  Sacraments. 

Sacraments  are  holy  signs  and  se?ils  of  the  covenant 
of  grace,  immediately  instituted  by  Christ,  to  represent 
him  and  his  benefits,  and  to  confirm  cur  interest  in  him, 
and  solemnly  to  engage  us  to  the  service  of  God  in  Christ, 
according  to  his  word. 

II.  There  is  in  every  sacrament  a  spiritual  relation,  or 
sacramental  union  between  the  sign  and  the  thing  signi- 
fied;  whence  it  comes  to  pass,  that  the  names  and  effects 
of  the  one  are  attributed  to  the  other. 

III.  The  grace  which  is  exhibited  in  or  by  the  sacra- 


124 

ments  rightly  used,  is  not  conferred  by  any  power  in 
them,  neither  doth  the  efficacy  of  a  sacrament  depend 
upon  the  piety  or  intention  of  him  that  doth  administer  it, 
but  upon  t!ie  work  of  the  Spirit,  and  the  word  of  institu- 
tion, which  contains  together  with  a  precept  authorizing 
the  use  thereof,  a  promise  of  benefit  to  worthy  receivers. 

IV.  There  be  only  two  sacraments  ordained  by  Christ 
our  Lord  in  the  gospel,  that  is  to  say,  baptism  and  the 
Lord's  supper  ;  neither  of  which  may  be  dispensed  by 
any  but  by  a  minister  of  the  word  lawfully  called. 

V.  The  sacraments  of  the  Old  Testament,  in  regard  of 
the  spiritual  things  thereby  signified  and  exhibited,  were 
for  substance  the  same  with  those  of  the  New. 


CHAPTER  XXIX. 

Of  Baptism. 


Baptism  is  a  sacrament  of  the  New  Testament,  or- 
dained by  Jesus  Christ,  to  be  unto  the  party  baptized  a 
sign  and  seal  of  the  covenant  of  grace,  of  his  ingrafting 
into  Christ,  of  regeneration,  of  remission  of  sins,  and  of 
his  giving  up  unto  God  through  Jesus  Christ,  to  walk  in 
newness  of  life ;  which  ordinance  is  by  Christ's  own  ap- 
pointment to  be  continued  in  his  church,  until  the  end  of 
the  world. 

II.  The  outward  element  to  be  used  in  this  ordinance 
is  water,  wherewith  the  party  is  to  be  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  by  a  minister  of  the  gospel  lawfully  called  tliere- 
unto. 

HI.  Dipping  of  the  person  into  the  water  is  not  neces- 
sary, but  baptism  is  rightly  administered  by  pouring  or 
sprinkling  water  upon  the  person. 

IV.  Not  only  those  that  do  actually  profess  faith  in, 
and  obedience  unto  Christ,  but  also  the  infants  of  one  or 
both  believing  parents  are  to  be  baptized,  and  those  only. 

V.  Although  it  be  a  great  sin  to  contenm  or  neglect 
this  ordinance,  yet  grace  and  salvation  are  not  so  insepa- 


125 

rably  annexed  to  it,  as  that  no  person  can  be  regenerated 
or  saved  without  it ;  or  that  all  that  are  baptized  are  un- 
doubtedly regenerated. 

VI.  The  efficacy  of  baptism  is  not  tied  to  that  moment 
of  time  wherein  it  is  administered,  yet  notwithstanding, 
by  the  right  use  of  this  ordinance,  the  grace  promised  is 
not  only  offered,  but  really  exhibited  and  conferred  by  the 
Holy  Ghost  to  such  (whether  of  age  or  infants)  as  that 
grace  belongeth  unto,  according  to  the  counsel  of  God's 
own  will  in  his  appointed  time. 

VII.  Baptism  is  but  once  to  be  administered  to  any 
person. 


CHAPTER  XXX. 

Of  the  Lord's  i^upper. 


Our  Lord  Jesus  in  the  night  wherein  he  was  betrayed, 
instituted  the  sacrament  of  his  body  and  blood,  called  the 
Lord's  supper,  to  be  observed  in  his  churches  to  the  end 
of  the  world,  for  the  perpetual  remembrance,  and  showing 
forth  of  the  sacrifice  of  himself  in  his  death,  the  sealing 
of  all  benefits  thereof  unto  true  believers,  their  spiritual 
nourishment  and  growth  in  him,  their  further  engage- 
ment in  and  to  all  duties  which  they  owe  unto  him,  and 
to  be  a  bond  and  pledge  of  their  communion  with  him, 
and  with  each  other. 

II.  In  this  sacrament  Christ  is  not  offered  up  to  his 
Father,  nor  any  real  sacrifice  made  at  all  for  remission  of 
sin  of  the  quick  or  dead,  but  only  a  memorial  of  that  one 
offering  up  of  himself  upon  the  cross  once  for  all,  and  a 
spiritual  oblation  of  all  possible  praise  unto  God  for  the 
same;  so  that  the  popish  sacrifice  of  the  mass  (as  they 
call  it)  is  most  abominably  injurious  to  Christ's  own  only 
sacrifice,  the  alone  propitiation  for  all  the  sins  of  the  elect. 

HI.  The  Lord  Jesus  hath  in  this  ordinance  appointed 
his  ministers  to  declare  his  word  of  institution  to  the 
people,  to  pray  and  bless  the  elements  of  bread  and  wine, 
and  thereby  to  set  them   apart  from  a  common  to  an  holy 


126 

use,  and  to  take  and  break  the  bread,  to  take  the  cup, 
and  (they  communicating  also  themselves)  to  give  both 
to  the  communicants,  but  to  none  who  are  not  then  pres- 
ent in  the  congregation. 

IV.  Private  masses,  or  receiving  the  sacrament  by  a 
priest,  or  any  other  alone,  as  likewise  the  denial  of  the 
cup  to  the  people,  worshipping  the  elements,  the  lifting 
them  up,  or  carrying  them  about  for  adoration,  and  the 
reserving  them  for  any  pretended  religious  use,  are  all 
contrary  to  the  nature  of  this  sacrament,  and  to  the  insti- 
tution of  Christ. 

V.  The  outward  elements  in  this  sacrament  duly  set 
apart  to  the  uses  ordained  by  Christ,  have  such  relation 
to  him  crucified,  as  that  truly,  yet  sacramentally  only, 
they  are  sometimes  called  by  the  name  of  the  things  they 
represent,  to  wit,  the  body  and  blood  of  Christ ;  albeit  in 
substance  and  nature  they  still  remain  truly  and  only 
bread  and  wine  as  they  were  before. 

VI.  That  doctrine  which  maintains  a  change  of  the 
substance  of  bread  and  wine,  into  the  substance  of 
Christ's  body  and  blood  (commonly  called  transubstantia- 
tion)  by  consecration  of  a  priest,  or  by  any  other  way,  is 
repugnant  not  to  the  scriptures  alone,  but  even  to  com- 
mon sense  and  reason,  overthroweth  the  nature  of  the 
sacrament,  and  hath  been,  and  is  the  cause  of  manifold 
superstitions,  yea,  of  gross  id(;latries. 

VII.  Worthy  receivers  outwardly  partaking  of  the  vis- 
ible elements  in  this  sacrament,  do  then  also  inwardly  by 
faith,  really  and  indeed,  yet  not  carnally  and  corporally, 
but  spiritually,  receive  and  feed  upon  Christ  crucified,  and 
all  benefits  of  his  death  ;  the  body  and  blood  of  Christ 
being  then  not  corporally  or  carnally  in,  with,  or  under 
the  bread  and  wine,  yet  as  really,  but  spiritually  present 
to  the  faith  of  believers  in  that  ordinance,  as  the  elements 
themselves  are  to  their  outward  senses. 

VIII.  AH  ignorant  and  ungodly  persons,  as  they  are 
unfit  to  enjoy  communion  with  Christ,  so  are  they  un- 
worthy of  the  Lord's  table,  and  cannot  without  great  sin 
against  him,  whilst  they  remain  such,  partake  of  these 
holy  mysteries,  or  be  admitted  thereunto  ;  yea,  whose  ever 
shall  receive  unwortliily,  are  guilty  of  the  body  and  blood 
of  the  Lord,  eating  and  drinking  judgment  to  themselves. 


127 


CHAPTER  XXXI. 

Of  the  Slate  of  Man  after  Death,  and  of  the  Resurrection  of  the  Dead. 

The  bodies  of  men  after  death  return  to  dust,  and  see 
corruption  ;  but  their  souls  (which  neither  die  nor  sleep) 
having  an  immortal  substance,  immediately  return  to  God 
who  gave  them,  the  souls  of  the  righteous  being  then 
made  perfect  in  holiness,  are  received  into  the  highest 
heavens,  where  they  behold  the  face  of  God  in  light  and 
glory,  waiting  for  the  full  redemption  of  their  bodies:  and 
the  souls  of  the  wicked  are  cast  into  hell,  where  they  re- 
main in  torment  and  utter  darkness,  reserved  to  the  judg- 
ment of  the  great  day  :  besides  these  two  places  of  souls 
separated  from  their  bodies,  the  scripture  acknowledgeth 
none. 

II.  At  the  last  day  such  as  are  found  alive  shall  not  die, 
but  be  changed,  and  all  the  dead  shall  be  raised  up  with 
the  selfsame  bodies,  and  none  other,  although  with  differ- 
ent qualities,  which  shall  be  united  again  to  their  souls 
forever. 

III.  The  bodies  of  the  unjust  shall  by  the  power  of 
Christ  be  raised  to  dishonor  ;  the  bodies  of  the  just  by 
his  Spirit  unto  honor,  and  be  made  conformable  to  his 
own  glorious  body. 


CHAPTER  XXXII. 

Of  the  Last  Judgment. 

God  hath  appointed  a  day  wherein  he  will  judge  the 
world  in  righteousness  by  Jesus  Christ,  to  whom  all 
power  and  judgment  is  given  by  the  Father :  in  which 
day,  not  only  the  apostate  angels  shall  be  judged,  but 
likewise  all  persons  that  have  lived  upon  earth,  shall  ap- 
pear before  the  tribunal  of  Christ,  to  give  an  account  of 
their  thoughts,  words  and  deeds,  and  to  receive  according 
to  what  they  have  done  in  the  body,  whether  good  or  evil. 


128 

II.  The  end  of  God's  appointing  this  day,  is  for  the 
manifestation  of  the  glory  of  his  mercy  in  the  eternal  sal- 
vation of  the  elect,  and  of  his  justice  in  the  danmation  of 
the  reprobate,  who  are  wicked  and  disobedient :  for  then 
shall  the  righteous  go  into  everlasting  life,  and  receive  that 
fullness  of  joy  and  glory,  with  everlasting  reward  in  the 
presence  of  the  Lord,  but  the  wicked,  who  know  not  God, 
and  obey  not  the  gospel  of  Jesus  Christ,  shall  be  cast  into 
eternal  torments,  and  be  punished  with  everlasting  de- 
struction from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power. 

III.  As  Christ  would  have  us  to  be  certainly  persuaded 
that  there  shall  be  a  judgment,  both  to  deter  all  men  from 
sin,  and  for  the  greater  consolation  of  the  godly  in  their 
adversity ;  so  will  he  have  that  day  unknown  to  men,  that 
they  may  shake  off  all  carnal  security,  and  be  always 
watchful,  because  they  know  not  at  what  hour  the  Lord 
will  come,  and  may  be  ever  prepared  to  say,  Come,  Lord 
Jesus,  come  quickly.     Amen. 


BENJAMIN  PEEKINS  &  CO., 

No.   100  Washington  St.,  Boston. 


Benjamin  Perkins  &  Co.  have  recently  published 

PROTESTANTISM  IN  ITALY,  past  and  present,  in- 
eluding  a  Notice  of  the  Origin,  History,  and  present 
state  of  the  Waldenses.     By  Rev.  Robert  Baird,  D.  D. 

'  It  is  a  volume  of  rich  interest,  especially  at  the  present  juncture, 
and  the  religious  public  will  look  tor  it  with  great  interest.  Dr. 
Baird  enters  into  the  subject  with  great  minuteness,  and  the  picture 
he  has  drawn  of  Italy  as  it  was,  and  as  it  is,  will  be  viewed  with 
astonishment  by  those  who  have  not  been  familiar  with  the  instruc- 
tive theme.' — JV'eic  Y'>rk  Observer. 

'  This  volume  is  a  production  of  no  ordinary  interest  It  puts  the 
reader  into  possession  of  just  that  kind  of  information,  respecting 
Italy,  which  the  Christian  public  have  long  desired  to  find,  but 
which  no  previous  history  furnishes.' — S{ew  England  Puritan. 

'  We  know  of  no  volume  in  which  there  is  to  be  found  so  much 
interesting  and  important  information,  historical,  statistical,  political, 
and  religious,  in  regard  to  Italy.' — jVcw  Yoik  Ecangdlst. 

'  We  commend  this  volume  to  every  American  citizen,  to  every 
lover  of  freedom,  and  particularly  to  the  Christian,  who  will  see,  as 
he  reads,  "the  bush  which  burned"  in  Italy,  and  yet  "was  not 
utterly  consumed."  ' — ^''ewark  Daily  Advertiser. 

'  It  comprises  a  large  amount  of  information — the  result  of  careful 
observation  and  inquiry — giving  such  views  of  the  reliiiious  state 
and  prospects  of  Italy  and  the  Walden-es  as  will  be  peculiaily  inte- 
resting to  those  who  are  watching  the  progress  of  truth  in  the  Roman 
Catholic  countries  of  Europe.' — Philadelphia  Observer. 

'  About  one  third  of  this  vohune  is  occupied  with  a  history,  &c,, 
of  that  most  interesting  of  all  people,  the  IValdenscs  ;  their  origin  and 
antiquity — a  description  of  the  country  inhabited  by  them — the  per- 
secutions which  they  have  endured  from  the  Papists — th^ir  present 
state — ecclesiastical  organization,  doctrines,  mode  of  worship,  &c. 
These  matters  are  all  described  by  one  who  has  been  repeatedly 


»  NOTICES    OF    BOOKS. 

among  this  wonderful  people  in  their  mountain  fastnesses,  and  has 
made  himself  familiar  with  all  that  pertains  to  them.  We  earnestly 
commend  this  delightful  book  to  every  reader  interested  in  the  pro- 
gress of  truth.  The  book,  in  its  mechanical  appearance,  is  beautiful 
— faultless." — American  TiaveUer. 

*  Few  men,  perhaps  no  one,  could  have  brought  to  the  task  of 
writing  such  a  book  better  qualifications  than  Dr.  Baird.  He  speaks 
of  a  country  whose  history  he  has  studied,  and  with  the  present 
condition  of  which  he  has  formed  a  personal  and  familiar  acquaint- 
ance. The  present  condition  of  Italy  is  probably  no  where  so  well 
and  accurately  presented.' — Boston  Recorder. 

SONGS  IN  THE  NIGHT  ;    or,   Hymns  for   the   Sick 
and  Suffering. 

*  \A"here  is  God  my  Maker, 
Who  giveth  iSoiigs  in  llie  Night.' — Job,  xxxv.  10. 

*  The  plan  of  the  present  work  has  been  as  judiciously  executed 
as  it  was  tiappily  conceived.  Each  hymn  is  preceded  by  a  text  of 
Scripture;  and,  together,  they  furnish  topics  of  thought,  and  devo- 
tion, without  tasking  the  enfeebled  energies  of  the  sick.' — Boston 
Recorder. 

'  It  is  highly  appropriate  to  the  object  for  which  it  was  compiled, 
and  will  be  found  replete  with  consolation  and  support  to  the  afflicted.' 

JWw  England  Puritan. 

*  It  is  especially  adapted  to  the  afTlicted,  and  will  be  a  precious 
companion  in  their  hours  of  suffering.' — Ziuns  Herald. 

'  This  is  a  book  of  gems — a  beautiful  volume  in  every  respect.  It 
contains  a  rich  collection  of  original  and  selected  lyrical  pieces,  illus- 
trating such  divine  truths  as  the  Christian  pastor  or  iiiend  would 
suggest  to  the  afflicted  or  dying  lor  their  support  in  time  of  trial.  It 
is  an  excellent  book  for  the  minister  who  would  leave  in  the  cham- 
ber of  the  sick  and  suffering  some  memento  to  direct  their  thoughts 
to  the  unfaihng  source  of  divine  consolation.  Many  of  these  Songs 
are  from  the  German,  and  from  English  works  not  circulated  in  this 
country.  They  are  rich  in  Sciiptural  sentiment,  and  beautiful  and 
impressive,  as  lyrical  compositions.' — Philadelphia  Observer. 

'  The  conception  of  this  hook  was  a  happy  one,  and  cannot  fail  to 
subserve  a  benevolent  end.  Prefixed  to  the  'Songs'  is  an  Intro- 
ductory Address  to  the  sick,  faithful  yet  tender  and  affectionate,  and 
singularly  appropriate.  We  wish  it  might  be  the  treasure  of  every 
fami  1  y . ' —  Christian  Mirror. 

*  This  is  a  verj"^  tasteful  selection  of  short  poems,  adapted  to  seasons 
of  affliction,  accompanied  with  an  appropriate  text  of  Scripture.  The 
compiler  has  evinced  not  only  an  extensive  acquaintance  with  litera- 
ture, but  a  finely  moulded  taste  in  the  selection  and  arrangement  of 
the  volume.' — .^V.  Y.  Evangelist. 


NOTICES    OF    BOOKS.  3 

PRACTICAL  CHRISTIANITY.  In  a  Series  of 
Essays,  by  John  Bowdler,  Jr.,  Esq.,  of  Lincoln's 
Inn. 

*  We  have  read  this  volume  with  the  liveliest  interest,  not  knowing 
whether  to  admire  it  most  ibr  the  beauties  of  its  style,  the  depth  and 
elevation  of  its  views,  the  force  of  its  reasonings,  or  the  fervor  of  its 
piety The  issues  of  the  press  are  few  that  will  probably  com- 
pare with  this  in  richness  of  instruction,  chasteness  and  elegance  of 
compo:-i(ion,  and  purity  and  sweetness  of  devoiional  sentiment.  It  is 
among  the  most  precious  gems  that  can  adorn  the  Christian's  library.' 

Buston  Recorder. 

*  It  is  no  common-place  production.  New  thoughts,  or  old  thoughts 
brought  forward  in  new  relations,  are  of  frequent  occunence,  rousing 
the  mind  to  wholesome  action,  and  pleasing  it  by  iheii  freshness.  It 
is  paiticularly  well  adapted  to  culiivated  minds;  and  it  may  be  an 
inducement  to  such  to  consult  it,  that  its  author  was  not  a  professed 
religious  teacher,  but  a  layman.' — Christian  Mirror. 

'  These  Essays  are  replete  with  practical  truth,  presented  in  a  style 
w^hich  will  render  them  highly  acceptable  to  readers  of  every  class. 
The  subjects  which  the  accomplished  author  discusses,  are.  The 
Character  of  Christ,  The  Atonement,  Trust  in  God,  Love  of  God, 
Faith,  Hope,  Spiritual  Mindeilness,  Prayer,  Humility,  The  Lord's 
Supper,  and  other  kindred  topics.' — Fldl.  Christian  Observer. 


THE  LIGHT  HEARTED  GIRL.     A  Tale  for   Chil- 
dren.    By  Joseph  Alden,  D.  D. 

'  We  have  here  a  very  excellent,  instructive  and  entertaining 
book  for  children.  Its  moral  and  religious  influence  will  be  such  as 
all  Evangelical  Christians  must  approve.'— ..^m.  I'raveller. 

'  This  is  another  excellent  little  work  from  the  pen  of  Dr.  Alden, 
a  professor  in  Williams  College.  Vv'e  are  glad  to  see  that  he  is 
writing  books  lor  youth.  It  is  a  charming  little  book.' — Aew  York 
Observer. 


THE  CARDINAL  FLOWER,   and  other  Tales.     By 
Joseph  Alden,  D.  D. 

*  These  stories  are  in  the  hnppiest  style  of  Dr.  Alden,  who  seems 
to  have  the  rare  faculty  of  writing  .so  as  to  please  children,  while  all 
his  productions  have  an  elevated  and  important  moral.' — jYcw  York 
Observer. 

THE  LOST  LAMB,   and   other  Tales.     By  the  same 
Author.     Just  published. 


4  NOTICES    OF    BOOKS. 

THE    HISTORY    OF    GERMAN    ANABAPTISM, 

gathered  mostly  from  German  Writers,  living  in  the 
age  of  the  Lutheran  Reformation,  and  embracing  a  full 
view  of  the  Peasants'  Wars,  the  Celestial  Prophets,  and 
Other  fanatics  of  that  day,  and  of  the  historical  connec- 
tion between  the  present  Baptists  and  the  Anabaptists. 
By  Rev.  Parsons  Cooke. 

THE  LAMBS  FED.     By  a  Pastor.     For  the  Younger 

Lambs  of  the  Flock. 

An  admirable  little  manual  for  the  use  of  Parents  in  the  instruction 
of  very  young  children,  or  for  Teachers  of  Infant  Sabbath  Schools. 

THE  BOOK  OF  PSALMS  :  being  the  authorized 
version  of  that  part  of  the  Sacred  Volume,  metrically 
arranged,  by  James  Nourse. 

This  book  contains  the  Psalms  as  given  by  our  translators,  except 
that  they  are  printed  in  the  measured  lines  of  poetry  rather  than  in 
the  form  of  prose.  Those  who  have  never  observed  the  difference, 
will  be  struck  with  the  gieat  change  which  so  slight  an  alteration 
makes,  in  favor  of  the  poetic  impression.  The  book  is  printed  in  a 
neat  and  aitractive  (brni,  and  furnishes  a  very  pleasant  pocket  com- 
panion for  devotional  purposes. 

MUSIC   EXPLAINED  TO   THE  WORLD;    or    how 

to  understand  Music,  and  enjoy  its  performance.  Trans- 
lated from  the  French  for  the  Boston  Academy  of  Music. 

A  GERMAN-ENGLISH  AND  ENGLISH-GERMAN 
DICTIONARY  ;  denoting  the  meaning  of  all  the 
Words  in  general  use,  and  likewise  of  the  principal 
Idiomatic  Phrases  ;  specifying  the  Parts  of  Speech  to 
which  the  words  belong,  and  the  Gender,  Genitive,  and 
Plural  of  the  German  Substantives,  thereby  indicating 
the  Declension  ;  and  containing  also  Distinct  Tables 
of  the  Irregular  Verbs  and  Proper  Names  in  both  Lan- 
guages, and  a  Table  of  the  Principal  Terminations  of 
German  Derivatives.     By  Rev.  D.  Fosdick,  Jr. 


r 

1 ' 

1' 

